Dissertationen zum Thema „Germans – Europe, Central – History“

Pri ha-Pardes (Früchte des Obstgartens) ist eine Reihe der Vereinigung für Jüdische Studien e.V., welche in Verbindung mit dem Zentrum für Jüdische Studien der Universität Potsdam publiziert wird. Pri ha-Pardes möchte kleineren wissenschaftlichen Studien, Forschungen am Rande der großen Disziplinen und exzellenten Masterarbeiten eine Publikationsplattform bieten. Im ersten Band dieser Reihe zeichnet Brigitte Heidenhain die Geschichte der Juden in Wriezen nach, welche 1677 einsetzte und 1940 mit ihrer Vertreibung und Ermordung endete. Zahlreiche, zumeist bislang unbeachtete Quellen des 18. und 19. Jahrhunderts aus brandenburgischen und Berliner Archiven lassen die Auswirkungen der preußischen Judenpolitik im Leben des Einzelnen und der Gemeinde lebendig vor uns erstehen. Im 18. Jahrhundert war die Existenz der Wriezener Juden vom Kampf um die Aufenthaltserlaubnis und gegen drohende Verarmung geprägt. Die im 19. Jahrhundert neu gewonnene Niederlassungsfreiheit brachte eine Vergrößerung der jüdischen Gemeinde mit sich und gegen Ende des Jahrhunderts eine leichte Verbesserung der wirtschaftlichen Lage. Über das schnelle und vollständige Ende jüdischen Lebens in Wriezen nach 1938 gibt es kaum schriftliche Informationen. Die wichtigste Quelle ist die Datenbank der Gedächtnisstätte JadwaSchem in Jerusalem. In ihr wird die Erinnerung an 56 namentlich bekannte ermordete Wriezener Juden aufbewahrt. Der Band wird mit der Beschreibung des seit 1730 existierenden jüdischen Friedhofes und der Erfassung der hebräischen Grabinschriften abgeschlossen.
The history of jews in Wriezen begins in 1677, shortly after Kurfürst Friedrich Wilhelm allowed jews to settle in Brandenburg again through his edict of 1671. However, during the whole of the 18th century Prussian policy toward jews was extremely restrictive . The results of this policy are clearly visible in the life of the jews of Wriezen: they always remained a small congregation since this was the will of the king for small towns. Life was dominated by the struggle for the right of residence. Status as "Schutzjude" (i.e. "Protected Jew") was restricted to few individuals, leading to the separation of families as younger siblings were forced to leave. State regulated economic policy strongly restricted the freedom of trade, the main source of income for the jews, leading to the impoverishment of most jewish families in Wriezen. In the 18th century, there was no organized congregational activity. This only developed in the course of the 19th century. The jews of Wriezen built their first synagogue in 1820, replacing it with a new and larger one in 1886. The emancipation edict of 1812 improved the general situation of individuals and the new freedom of movement led to an influx of jews to Wriezen. But full legal equality with other citizens was not achieved until the German Empire was founded in 1871. In the first half of the 19th century, the economic situation of the jews of Wriezen was still quite modest, only improving toward the end of the century. There were numerous fluctuations in the membership of the jewish community in the last decades of the 19th and the beginning of the 20th century. But the number of jewish inhabitants of Wriezen remained relatively constant at 100 -120 individuals. There is hardly any written information on the sudden and complete end of jewish life in Wriezen after 1938. At least 59 jewish citizens of Wriezen were deported and murdered between 1940 and 1945. The victims are commemorated in the public database of the Yad-VaShem Memorial in Jerusalem. There has been a jewish cemetery in Wriezen since 1730, in which 131 gravestones still survive today. The oldest dates back to 1773, the last is from 1940.

Pri ha-Pardes (Früchte des Obstgartens) ist eine Reihe der Vereinigung für Jüdische Studien e.V., welche in Verbindung mit dem Institut für Jüdische Studien der Universität Potsdam publiziert wird. Pri ha-Pardes möchte kleineren wissenschaftlichen Studien, Forschungen am Rande der großen Disziplinen und exzellenten Masterarbeiten eine Publikationsplattform bieten. Im dritten Band der Reihe Pri ha-Pardes beleuchtet Christoph Kühn das Leben jüdischer Delinquenten im frühneuzeitlichen Deutschland. Jüdische Delinquenten lebten – in unterschiedlichem Maße – am Rande sowohl der christlichen als auch der jüdischen Gesellschaft. Diese doppelte Marginalisierung wird in dem vorliegenden Band untersucht. Die Frühe Neuzeit ist eine Epoche, in der sich das jüdische Leben meist außerhalb urbaner Zentren abspielte, die Epoche des Landjudentums. Ein Resultat ökonomischer und sozialer Restriktionen waren umherziehende Gruppen von Betteljuden, aus denen sich wiederum Teile der jüdischen Delinquenten rekrutierten. Jüdische Sozialeinrichtungen waren für die oft überregional agierenden delinquenten Juden eine lebensnotwenige Infrastruktur. Jedoch nicht alle Delinquenten gehörten zu den Nichtsesshaften. Die Verbundenheit zur jüdischen Gemeinschaft blieb meist bestehen, auch wenn das „Gaunerleben“ nicht immer von großer Frömmigkeit geprägt war. Für jüdische Gemeinden war es nicht einfach, zwischen ehrbaren und delinquenten Juden zu unterscheiden. Im Falle einer Missetat reichten die Reaktionen von öffentlicher Rüge bis zum großen Bann. Seitens der christlichen Obrigkeit wurden gegen Juden keine spezifischen Strafen verhängt, obgleich negative Vorstellungen von einer „typisch jüdischen“ Delinquenz virulent waren.

Aus dem Inhalt: Ende der siebziger Jahre kam aus Krakau eine sensationelle Nachricht: Der lange verlorengeglaubte Nachlaß von August Varnhagen von Ense, in dem sich auch die Briefe seiner Frau Rahel, geborene Levin, befinden, wurde in der Jagiellonen-Bibliothek wiedergefunden. Dadurch ergab sich für alle Interessierten - Germanisten, Judaisten, Historiker - erneut die Möglichkeit, in authentische Zeugnisse der deutsch-jüdischen Kultur des 19. Jahrhunderts Einblick zu nehmen. Sowohl die Varnhagen-Forschung als auch das damit zusammenhängende Interesse an den jüdischen Frauen der deutschen Romantik hat dadurch neue Impulse erhalten. Dies ist ein erfreuliches Beispiel fruchtbarer kultureller Wechselbeziehungen im Dreieck zwischen Deutschen, Polen und Juden. Aber es gibt auch anderes: Wenn man heute durch Polen fährt, kann man auf den Mauern die in deutscher Sprache (!) gepinselten Parolen »Juden raus!« lesen. Damit wären wir in medias res, denn die Geschichte der drei so eng miteinander verbundenen Völker ist gekennzeichnet durch wechselvolle, meist konfliktreiche Koexistenz, die aber trotzdem für alle Beteiligten kulturell sehr bereichernd sein kann.

Aus dem Inhalt: Die Jahre 1780-1806 gelten als die Epoche der ersten, nunmehr weltbekannten jüdischen Salons von Berlin. Während die amerikanische Forscherin Deborah Hertz insgesamt neun jüdische Salons aufzählt, werden üblicherweise als die drei wichtigsten die folgenden genannt: die der Henriette Herz, Rahel Varnhagen und Dorothea Schlegel. Diese drei Frauen haben - als Frauen und Jüdinnen - die doppelte Leistung des Ausbruchs aus ihrer gesellschaftlichen Stellung vollbracht, der später Emanzipation genannt wurde, zugleich haben sie durch Taufe die Emanzipation überschritten und dadurch die - zumindest äußere - Assimilation vollzogen. Unter Historikern gab es über sie geteilte Meinungen: Den jüdischen waren sie zu wenig, den nicht-jüdischen zu sehr jüdisch gewesen. Wer sich aber mit der deutsch-jüdischen Geschichte der Aufklärung und der Romantik befaßt, kann an ihren kurzen Schöpfungen, den kulturprägenden Salons, kaum vorbei.

Am 22. Oktober 1565 beauftragte der Herzog Julius von Braunschweig-Wolfenbüttel seinen Prediger Martin Chemnitz, das literarische Oeuvre des Magisters Cyriacus Spangenberg auf dem Buchmarkt ausfindig zu machen, prunkvoll binden zu lassen und in den herzöglichen Bibliotheksbestand aufzunehmen. 64 Werke mit gut 6000 Seiten hatte der Mansfelder Generaldekan Spangenberg zu diesem Zeitpunkt bereits verfasst, seine Amtskollegen in der sächsischen Grafschaft hatten ihrerseits 64 Bücher veröffentlicht. Bis zum Abgang Spangenbergs aus Mansfeld 1574 verdoppelte sich die Anzahl geistlicher Veröffentlichungen Mansfelder Provenienz. Obwohl zu Lebzeiten breit rezipiert, hat die Publizistik der geistlichen "Druckmetropole" Mansfeld in der Geschichte und Kirchengeschichte wenig Beachtung gefunden. Die vorliegende Dissertation will diese Forschungslücke schließen. Die Mansfelder Prediger verfassten Lehrpredigten, Festpredigten, Trostpredigten, Katechismen, theologische Disputationen, historische Abhandlungen und geistliche Spiele in hoher Zahl und publizierten diese unter geschickter Ausnutzung der Mechanismen der frühneuzeitlichen Buchmarktes reichsweit. Ihre Veröffentlichungen richteten sich an Theologen, "Weltkinder" und "Einfältige". Sie generierten Verbindungen zu den Kirchen und Potentaten Nord- und Süddeutschlands, Frankreichs und der Niederlande und führten zu Kontroversen mit den großen Bildungszentren Mitteldeutschlands Wittenberg, Leipzig und Jena und deren Landesherren. Die Frage nach der Motivation für das Engagement der Mansfelder Prediger auf dem Buchmarkt steht im Zentrum der Untersuchung, die in einem synoptischen Verfahren den Wunsch nach Teilhaberschaft an der Ausbildung der kirchlichen, herrschaftlichen, sozialen und kommunikativen Strukturen als zentrales Motiv der schreibenden Theologen herausarbeitet, aber auch die Absicht der Autoren beweist, der Grafschaft Mansfeld über das Medium Buch als lutherischem Bildungszentrum in Europa Geltung zu verschaffen.
On October 22nd, 1565 Count Julius von Braunschweig-Wolfenbüttel ordered the preacher Martin Chemnitz to locate the literary works of Magister Cyracus Spangenberg on the market, to have them bound luxuriously and to integrate them into the Countship's library. At this point in time, Spangenberg, superior Decan of Mansfield, had produced 64 books spanning approx. 6000 pages. His colleagues in the County of Saxony had also published 64 books. By the time Spangenberg left Mansfield in 1574, the number of publications with clerical contents stemming from Mansfeld had doubled. Although this opus was widely read during Spangenberg's lifetime, the products of the clerical „print metropolis“ Mansfeld have been later all but ignored in the contexts of both general history and church history. My dissertation aims to close this gap. The preachers of Mansfeld produced large amounts of sermons used for instructional purposes, for celebrations and for condolence as well as catechisms, theological disputations, historical essays and spiritual plays. They published their products in the entire “Reich” (the “Holy German Empire”), using the mechanisms of the book market of their times to their advantage. Their clients were theologians, “Weltkinder” (“children of the world”) and “Einfältige” (“simple persons”), and they established links to the churches and the powers of both northern and southern Germany, of France and of the Netherlands. This led to conflicts with the important centers of education in Central Germany – Wittenberg, Leipzig and Jena – and the potentates of the respective regions. The focal point of this dissertation is the question why the preachers of Mansfeld were so keen on participating in the book market of their time. Using synoptic methods, this dissertation ascertains that the wish to partake in the formulation of the clerical, feudal, social and medial structures of their time was a key motif for the work of those writing theologians, along with to the desire of establishing the County of Mansfeld as a European center of Lutheran education using the book.

270 Jahre lang gab es jüdisches Leben in der brandenburgischen Stadt Schwedt an der Oder. Der Leser dieses Bandes nimmt teil an der wechselvollen Geschichte der jüdischen Menschen und ihrer Gemeinde. Der erste Jude, der sich im 17. Jahrhundert in Schwedt niederließ, war Bendix Levi. Nachdem sein Haus in Oderberg abgebrannt war, erhielt er von Kurfürst Friedrich Wilhelm die Genehmigung zum Aufenthalt in Schwedt. Die preußischen Könige wünschten jedoch, daß in den kleinen brandenburgischen Städten nur wenige Juden leben sollten. Deshalb bestand während des 18. Jahrhunderts die jüdische Gemeinschaft in Schwedt nur aus Angehörigen von drei Familien, nämlich von Bendix Levi, Simon Salomon und Wulff Salomon. Ihr Leben war geprägt vom Kampf um Aufenthaltsrecht und Handelserlaubnis. Solidarität untereinander war dabei nicht immer selbstverständlich, da oft das Aufenthaltsrecht des einen, wirklich oder vermeintlich, dem Recht des anderen entgegenstand. Das umfangreiche Quellenmaterial aus Berliner, brandenburgischen und Jerusalemer Archiven führt uns die Auswirkungen der restriktiven preußischen Judenpolitik auf das Leben der Schwedter Juden lebendig vor Augen und gibt uns außerdem Einblicke in jüdische Traditionen und Gebräuche. So werden wir Zeugen einer jüdischen Eidesleistung im Schwedter Rathaus und nehmen teil an der feierlichen Unterzeichnung eines Heiratsvertrages. Das Emanzipationsedikt von 1812 machte Juden endlich zu preußischen Staatsbürgern und erleichterte das Leben durch Niederlassungs- und Gewerbefreiheit. Dies führte bald zu einer beträchtlichen Vergrößerung der Schwedter jüdischen Gemeinde, der sich auch die jüdischen Einwohner des nahe gelegenen Städtchens Vierraden anschlossen. Als erster ließ sich Israel David Loewenheim aus Tütz / Westpreußen in Schwedt nieder. Ihm folgten aus seiner Heimatstadt nicht weniger als sieben weitere Familien. Zuzüge gab es auch aus anderen Städten, sodass bis zum späten 19. Jahrhundert die Zahl der jüdischen Einwohner Schwedts bis auf ca. 200 Personen zunahm. Ab ca. 1880 führten dann jedoch zahlreiche Wegzüge – besonders nach Berlin – wieder zu einer Verkleinerung der Gemeinde. Seit 1840 war Schwedt Amtssitz eines Rabbiners. Nathan Hirsch Kuttner blieb bis zu seiner Pensionierung im Jahr 1895 in Schwedt. Dieses lange Zusammenleben lässt ein harmonisches Verhältnis zwischen ihm und der Gemeinde vermuten. Dies war aber in den ersten Jahren durchaus nicht der Fall. Kuttner musste einige Jahre um Anerkennung in der Gemeinde kämpfen und sogar die Zahlung seines Gehalts gerichtlich durchsetzen. Der Bau einer neuen Synagoge im Jahr 1862 gab der Gemeinde neues Zusammengehörigkeitsgefühl und brachte Ruhe in die Auseinandersetzungen mit dem Rabbiner. Unter dem Eindruck des zunehmenden Antisemitismus im ausgehenden 19. und im 20. Jahrhundert schloss sich die Gemeinde Vereinen und Organisationen an, die sich den antisemitischen Angriffen entgegenzustellen versuchten, so 1894 dem „Deutsch-Israelitischen Gemeindebund“ und 1901 dem „Verein zur Abwehr des Antisemitismus“. Im Jahr 1922 gründete man die „Reuchlin Loge“ im Verband „Unabhängiger Orden Bne-Beriss“. Bald folgte das schnelle und vollständige Ende der jüdischen Gemeinde in Schwedt durch den nationalsozialistischen Massenmord. In der Datenbank der Gedenkstätte Yad Vashem in Jerusalem wird die Erinnerung an 60 namentlich bekannte ermordete Schwedter Juden aufbewahrt. Nachfahren von Überlebenden hat es in alle Erdteile verschlagen. Intensive genealogische Forschungen in Zusammenarbeit mit Peter Lowe aus Hertford (UK), einem Nachkommen der Familie Loewenheim, und Yehuda Meinhardt (Israel) machten es möglich eine Reihe von Familienstammbäumen zu rekonstruieren. Der Band wird mit der Beschreibung des jüdischen Friedhofs und der Erfassung der Grabinschriften abgeschlossen. Eine ausführliche Dokumentation mit Fotografien findet sich im Internet (www.uni-potsdam.de/juedische-friedhoefe).
For 270 years there was Jewish life in the Brandenburg town of Schwedt on the Oder. The reader of this volume participates in the changing history of the Jewish people and their community. The first Jew to settle in Schwedt in the 17th century was Bendix Levi. After his house in Oderberg burned down, Kurfürst Friedrich Wilhelm granted him permission to take up residence in Schwedt. The Prussian Kings wanted only few Jews to live in small Brandenburg towns, so during the 18th century the Jewish community in Schwedt consisted of only three families whose heads were Bendix Levi, Simon Salomon and Wulff Salomon. Their life was dominated by the fight for residency and trade permits. Solidarity amongst each other was not always self evident, since the residency permit of one was often in real or imagined conflict with a permit for others. The extensive sources in archives in Berlin, Brandenburg and Jerusalem show intensely the consequences of the restrictive Prussian “Judenpolitik” on the life of Jews in Schwedt and they also give us insight into Jewish traditions and customs. We bear witness to a Jewish oath in the townhouse of Schwedt and take part in the ceremonial signing of a marriage treaty. The “Emanzipationsedikt” of 1812 finally made Jews into Prussian citizens and simplified their life by giving them freedom of settlement and trade. This resulted in considerable growth of the Jewish community in Schwedt which was also joined by the Jewish residents of the nearby town of Vierraden. The first of these new settlers in Schwedt was David Loewenheim from Tütz / Westprussia. No less than seven families from his hometown followed. There was also immigration from other towns, increasing the number of Jewish residents in Schwedt to 200 by the late 19th century. After about 1880 the community shrank again because many moved away, particularly to Berlin. Since 1840 Schwedt was the seat of a Rabbi. Nathan Hirsch Kuttner stayed in Schwedt until his retirement in 1895. Although this long sojourn might indicate an agreeable relationship between him and his community, this was certainly not the case in his first years. Kuttner had to fight for recognition by his community and even had to obtain a court order to collect his salary. The building of a new Synagogue in 1862 gave a new sense of cooperation to the community and calmed the struggles with the Rabbi. Under the impression of increasing anti-Semitism from the late 19th into the 20th century, the community joined organizations which attempted to resist anti-Semitic attacks. For example, in 1894 it joined the “Deutsch- Israelitische Gemeindebund” and in 1901 the “Verein zur Abwehr des Antisemitismus”. In 1922 the “Reuchlin Loge”, was formed within the “Independent Order of Bnai Brith”. Soon followed the fast and complete anihilation of the Jewish community in Schwedt by the national socialist mass murder. The Central Database of Shoah Victims' Names at Yad Vashem / Jerusalem preserves the memory of 71 murdered Jews of Schwedt who are known by name. Descendants of survivors are scattered to all parts of the world. Intensive genealogical research in cooperation with Peter Lowe from Hertford (UK), descendant of the Loewenheim family, and Yehuda Meinhardt (Israel), made it possible to reconstruct a number of family trees. The volume ends with a description of the Jewish cemetery and a record of the grave inscriptions. An entire documentation with photographs can be found in the Internet (www.uni-potsdam.de/juedische-friedhoefe).

My dissertation explains how the scientific study of sexuality became laden with emotions and the unforeseen results of this process. It begins with a scholarly tradition, forged during the eighteenth-century Enlightenment, which privileged sentimental articulations of feelings. This tradition helped inspire the late nineteenth-century foundation of sexology, or sexual science. Sexologists, as their discipline developed alongside the modern rational bureaucratic nation-state, maintained attention to emotive expressions. Sexologists also helped shape the interpretation and enforcement of laws against same-sex acts. While they built authority, however, sexologists lacked consensus. During the first third of the twentieth century, sexologists helped compile defendants' detailed sexual histories, replete with affective articulations of sexual desires, which led to calamitous consequences under National Socialism. Nazi technocrats utilized these same sexual histories, offered by same-sex attracted persons describing their feelings and actions before 1933, to prosecute them after a 1935 legal revision, which expanded the law's reach from specific acts to general expressions of feelings. My dissertation provides a genealogy of sexual research and the unexpected uses of its findings. It also revises the biography of sexology as an interdisciplinary field, braided with a history of emotions, tracing its previously underappreciated origins, tumultuous apex, and contested legacy.

Am Beginn dieser Magisterarbeit steht das Scheunenviertelpogrom, das am 05. und 06. November 1923 im Berliner Scheunenviertel stattfand. Ausgehend von einer Charakterisierung der verschiedenen Gruppen, die während des Scheunenviertelpogroms am 05. und 06. November 1923 entweder als Täter oder Opfer, als Ordnungshüter oder Beschützer der Opfer in die Ereignisse involviert waren, soll diese Arbeit dazu dienen, die Rolle des Reichsbundes jüdischer Frontsoldaten dabei näher zu beleuchten. Der Reichsbund jüdischer Frontsoldaten war 1919 zum Zweck der Abwehr des Antisemitismus gegründet worden. Eine Intention für die Gründung war der „antisemitische Stachel im Fleisch“ der jüdischen Veteranen, die bereits während des Ersten Weltkrieges als „Drückeberger“ verunglimpft worden waren. Während der gesamten Zeit seines Bestehens war der Reichsbund bemüht, Beweise dafür zu erbringen, dass diese Anschuldigungen ungerechtfertigt waren. In seinem Selbstverständnis sah sich der RjF als Abwehrverein, der mit verbalen und publizistischen Mitteln versuchte, gegen eine Bedrohung vorzugehen. Da diese Mittel in einigen Fällen, wie dem Scheunenviertelpogrom nicht ausreichten, wurde auch ein gewaltsames Vorgehen in Betracht gezogen. Ehemalige, oft hochdekorierte Soldaten, versuchten den bedrohten Glaubensgenossen zu helfen und einzugreifen, als diese von einem antisemitischen Mob angegriffen wurden. Dieses Eingreifen brachte dem Reichsbund einen Zugewinn an Selbstbewusstsein in seinem Abwehrkampf. Der Scheunenviertelpogrom war für den Bund eine Zäsur und leitete eine zweite Phase der Entwicklung ein. Als kleiner Verein mit einem geringen Bekanntheitsgrad hatte er nur gediente Frontsoldaten in seinen Reihen. Nach dem Pogrom stiegen die Mitgliederzahlen sprunghaft an. Vor allem junge Menschen wollten im Abwehrkampf gegen den Antisemitismus mitkämpfen. Diese Tatsache bewog die Leitung des Reichsbundes zur Erweiterung des Aufgabengebietes. Die sportliche Ertüchtigung wurde als erster Schritt in eine neue Richtung gewertet, die Jugend als Hoffnungsträger für die Fortsetzung des eigenen Kampfes zu gewinnen. Die Aufnahme eines Sportprogrammes in den Aufgabenbereich war einerseits dem starken Antisemitismus geschuldet, andererseits diente er zur Bekräftigung eines positiven jüdischen Selbstbildes, indem das Stigma des „krummen, schwächlichen Juden“ bekämpft werden sollte. Im gleichen Kontext ist auch die neu ins Programm aufgenommene Siedlungspolitik des Reichsbundes zu sehen. Diese wendet sich gegen das Stigma einer ungesunden Berufsstruktur unter der jüdischen Bevölkerung. Der Reichbund wollte beweisen, dass auch ein Jude in der Lage war, Landbau zu betreiben. In der Folge des Pogroms und den damit in Verbindung stehenden Erfolgen intensivierte der Reichsbund seine Gegenwehr gegen antisemitische Propaganda. Dabei wurde er bestärkt durch die Zusammenarbeit mit anderen jüdischen Organisationen, wie dem Centralverein deutscher Staatsbürger jüdischen Glaubens oder der Zionistischen Vereinigung für Deutschland. Auch die Unterstützung durch Vertreter linker, liberaler Parteien, durch örtliche Honoratioren oder durch das Justizsystem trug zu einem erstarkten Selbstbewusstsein bei. Diese gesteigerte Selbstbewusstsein, genährt durch die vermeintlichen Erfolge im Kampf gegen den Antisemitismus, war es auch, dass den Reichsbund ab 1933 nach einer Vormachtstellung unter den deutschen Juden streben lies. In dieser dritten Phase der Geschichte des RjF wurde die über die Jahre streng „gehütete“ Neutralität in innerjüdischen und politischen Belangen beseitigt und der Bund so umgebaut, dass er einer politischen Partei ähnelte. Die Beseitigung der demokratischen Prinzipien innerhalb des RjF durch die einseitige Ausrichtung auf seinen Vorsitzenden Leo Löwenstein rundete dieses Bild ab. Bei seiner Tätigkeit versuchten die Mitglieder des Reichsbundes sich zu entscheiden zwischen einer Identität als Deutscher und Jude. Den Weg der Assimilation zu verlassen und an einer Perspektive in einem anderen Land zu arbeiten, war erst nach der Machtübertragung an die Nationalsozialisten eine denkbare, wenn auch zunächst nicht wünschenswerte Option für den RjF. So rückte schließlich die Identitätsbestimmung als Jude vor die als Deutscher, obwohl der RjF sich in erster Linie als nationaler Verband, der sich aus Soldaten jüdischer „Abstammung“ rekrutierte, und weniger als jüdische Interessenvertretung betrachtet hatte.

„Alle Kinder müssen zu wertvollen Menschen erzogen werden“, forderte Margot Honecker, Erziehungsminister der DDR von 1963 bis 1989. Während liberale Jugendsoziologen die Jugendphase als Moratorium begreifen und damit Heranwachsenden Freiräume zubilligen, geltende soziale Normen infrage zu stellen und selbstbestimmte Lebensentwürfe zu erproben, ohne ihr Handeln in gleicher Weise verantworten zu müssen wie Erwachsene, wurden Jugendliche in der DDR danach beurteilt, inwieweit sie dem Ideal der „allseitig gebildeten sozialistischen Persönlichkeit“ entsprachen. Nach Honeckers Ansicht wäre die freie Entfaltung des Individuums erst im Kommunismus möglich. Individuelle Entfaltung besaß für sie keinen eigenen Wert. Der politische Erziehungsanspruch erstreckte sich grundsätzlich auf alle Lebenswelten von Jugendlichen. Freiräume zur Selbstentfaltung waren in der DDR sowohl materiell als auch ideell eng umgrenzt, ein Umstand den der bundesdeutsche Bildungssoziologe Jürgen Zinnecker als „Jugendmoratorium in kasernierter Form“ bezeichnete. Dem politischen Anpassungsdruck waren Kinder und Jugendliche in besonders starkem Maße ausgesetzt. Zwar richtete sich der Erziehungsanspruch der SED grundsätzlich auf alle Bürger, doch anders als Erwachsene hatten Kinder und Jugendliche noch keine eigenständige Stellung innerhalb des sozialen und gesellschaftlichen Gefüges gefunden und deshalb weniger Möglichkeiten, sich der politischen Einwirkung zu entziehen. Mit dem Jugendgesetz von 1974 wurde die sozialistische Persönlichkeit als Erziehungsziel festgelegt, dem auch die Eltern zu folgen hatten. Bildungschancen wurden schon frühzeitig von der Anpassung an vorgegebene Normen abhängig gemacht, abweichendes Verhalten konnte rigide bestraft werden und gravierende Folgen für den weiteren Lebensweg haben. Auch wenn die meisten Jugendlichen die Forderungen des Staates zu erfüllen schienen und ihre Verbundenheit mit der Politik der SED wann immer gefordert bezeugten, standen sie dieser Politik tatsächlich mindestens gleichgültig gegenüber. Der „Widerspruch zwischen Wort und Tat“ war eines der gravierenden Probleme der Herrschenden im Umgang mit Heranwachsenden. Es gab aber auch Jugendliche, die bewusst Einschränkungen in Kauf nahmen, um ihre Vorstellungen eines selbstbestimmten Lebens verwirklichen zu können. Schon bei geringfügiger Abweichung von ausdrücklichen oder unausgesprochenen Vorgaben mussten sie mit erheblichen staatlichen Eingriffen in ihr persönliches Dasein rechnen. Die äußerste Form der Abweichung waren Ausreiseersuchen und Fluchtversuche. Jugendliche waren unter Antragstellern und „Republikflüchtigen“ überproportional vertreten. Die Dissertation beleuchtet das Spannungsverhältnis zwischen staatlich vorgegebenen Lebenswegen und eigen-sinniger Gestaltung verschiedener Lebensbereiche von Kindern und Jugendlichen für die Jahre der Honecker-Herrschaft zwischen 1971 bis 1989 im Bezirk Schwerin.
“All children must be educated to become worthwhile people“, GDR Minister of Education from 1963 to 1989 Margot Honecker claimed. Liberal youth sociologists interpret adolescence as moratorium, indicating that youth need latitude to challenge current social, political, and moral norms, and to test autonomous life choices, without being responsible for their actions in the same way as adults. In the GDR adolescents were judged based on how closely they matched the ideal of the “generally cultured socialist personality”. According to Honecker, the proper development of the individual would only be possible in communism. Maturation of the individual was not a value for her. Political compliance was demanded in all adolescent life worlds and latitudes for self-development were delineated materially as well as ideally. With respect to this, West German educational sociologist Jürgen Zinnecker spoke of a “barracked moratorium”. Children and adolescents were particularly exposed to the political pressure to adapt. Admittedly, the educational aspirations of the SED targeted all citizens, but unlike adults, adolescents had not yet found their position in society and had thus less chances to evade political education. The law on youth, enacted in 1974, stipulated the “socialist personality” as a general educational goal to which parents had to aspire. Yet early age educational opportunities were conditional to the compliance to given norms, and deviant behavior could be punished rigidly and have grave consequences for the future. Although the majority ostensibly seemed to fulfill the claims by the state, and testified their loyalty with the politics of the SED whenever demanded, they regarded her policy at least indifferently. “Contradiction between word and deed” was one of the major obstacles of the ruling dealing with teenagers. But there were adolescents willing to endure restrictions, to realize self-determined actions. Minor deviance from implicit and explicit standards could cause grave consequences for one’s existence. Attempts at flight and applications for exit permit were the utmost form of non-compliance. The number of adolescents among fugitives and petitioners was disproportional. The dissertation focuses on conflicts emerging from the tension between given life designs and autonomous organization of different spheres by adolescents for the years of Erich Honecker’s reign from 1971 to 1989 in the district of Schwerin.

Die Arbeit gibt einen kurzen Abriss über die Grundlagen systemisch-konstruktivistischer Lerntheorie mit der anschließenden Fragestellung, was die aktuellen Forschungsergebnisse aus Neurobiologie, Philosophie, Psychologie und Erziehungswissenschaften zur didaktischen Auseinandersetzung mit dem Nationalsozialismus beitragen können. In der bisherigen Forschung zur didaktischen „Aufbereitung“ des Themas 'Nationalsozialismus' gibt es eine Fülle von Unterrichtskonzepten, Sequenzplanungen und Unterrichtsmaterialien. Mein Anspruch war es nicht, universal gültige Unterrichtspläne vorzulegen, sondern Unterricht bewusst offen, selbstorganisiert und systemisch zu gestalten. Dafür werden die Rahmenbedingungen von Unterricht zum Thema Nationalsozialismus näher beleuchtet, um anschließend didaktische Prinzipien und methodische Ansätze für die Beschäftigung mit dem Nationalsozialismus vorzustellen. Grundlage für diese Überlegungen waren vor allem Theodor W. Adornos Vortrag „Erziehung nach Auschwitz“, die konstruktivistischen Lernansätze von Rolf Arnold, Kersten Reich und Horst Siebert und aktuelle Projekte und Schriften aus der gedenkstättenpädagogischen Forschung von Matthias Heyl, Imke Scheurich, Verena Haug u.a. Eine explizit konstruktivistische Betrachtung von Geschichtsdidaktik und Gedenkstättenpädagogik steht noch aus, diese Arbeit versucht, einen Ansatz zur Schließung dieser Forschungslücke zu entwickeln.
This paper gives a short view into the basics of systemic-constructivist theory of learning with the question, what current research findings from neurobiology, philosophy, psychology and education can account for teaching confrontation with National Socialism. In the previous research on educational examination on this subject, there is a wealth of teaching concepts, sequence plannings and teaching materials. The claim is not to give universally valid lesson plans, but to develope deliberately open, self-organized and systemic arranged education. For this I analysed the basic conditions of teaching about National Socialism to present didactic principles and methodological approaches to the study of Nazism. Foundations of these considerations were Theodor W. Adorno's "Erziehung nach Auschwitz", constructivist theories of learning from Kersten Reich, Rolf Arnold and Horst Siebert and current projects and writings from memorial pedagogy by Matthias Heyl, Imke Scheurich, Verena Haug et al. An explicicitly constructivist view on history didactics and memorial pedagogy is still missing, so this work is an attempt to develop an approach to close that gap.

Arbeit und Magie werden in der ländlichen Gesellschaft der Frühen Neuzeit neu bewertet. Während die Reformation die Arbeit aufwertet, verteufelt sie den Müßiggang. Als zentrale Lebensäußerung bei der man häufig mit dem Lebensbereich des Anderen in Berührung kommt, birgt Arbeit ein hohes Konfliktpotential in sich. Als Glaubensform basiert Magie auf kollektiven Übereinkünften und strebt einen praktikablen Umgang mit feindseligen Mächten an, so dass sie mit Formen alltäglicher Konfliktaustragung (Gegenzauber, Bezichtigung als Zauberer/Zauberin) bekämpft werden können. Auf Magie als Deutung oder Handlung haben ihre beginnende Kriminalisierung (Carolina) und das Vordringen der Schriftlichkeit nachhaltigen Einfluss. Aus diesen Veränderungen heraus empfängt das Themenpaar Arbeit und Magie seine Bedeutung, das hier in seinem Zusammenwirken erstmals untersucht wird und zwar am Beispiel der Mittelmark. Wie die Auswertung von Gesuchen mittelmärkischer Gerichte um Rechtsbelehrung an den Schöppenstuhl in Brandenburg zum neuen Delikt der Zauberei im Zeitraum von 1551 bis 1620 beweist, handelt es sich bei der Mittelmark um ein verfolgungsarmes Territorium, das sich daher bestens für die Untersuchung des selbstverständlichen Umgangs mit Magie eignet. In 98 von 136 Prozessen sind insgesamt 107 Frauen und 9 Männer angeklagt – darunter eine „weise Frau“ und zwei Männer als volksmagische Spezialisten. Der Höhepunkt der Spruchtätigkeit liegt zwischen 1571 und 1580. In dieser Phase tauchen erstmals dämonischer Vorstellungen auf und werden weibliche Magiedelikte auch auf Männer übertragen (Schadenszauber, Teufelspakt). Der Vorwurf des Teufelspaktes ist überwiegend im Nordwesten der Mittelmark anzutreffen und wird hier auch zuerst erhoben. Dennoch kann sich der dämonische Hexenglauben als städtisches Phänomen in der ländlich geprägten Mittelmark kaum durchsetzen, denn in keinem der untersuchten Fälle taucht der Terminus „Hexe“ auf. Die Rezeption der Hexenlehre in all ihren wesentlichen Elementen (Buhlschaft, Zusammenkunft auf dem Blocksberg und die Fahrt dorthin) ist erst 1613 abgeschlossen. Damit kommt sie für die Mittelmark zu spät, um ihre zerstörerische Wirkung zu entfalten: Die Auswirkungen des Dreißigjährigen Krieges überlagern alsbald die Vorstellungen von „bösen Zauberinnen“. Mit Hilfe der Studien von RAINER WALZ zur magischen Kommunikation und EVA LABOUVIE (Offizialisierungsstrategien) wurden drei Fälle näher untersucht, in denen die Arbeit entweder Konfliktanlass ist, mit magischen Mitteln beeinflusst wird oder es um die professionelle Ausübung von Magie im Bezug auf ländliche Arbeit geht. In Nassenheide wird 1573 dem Bauern Peter Calys das Abzaubern von Feldfrüchten unterstellt. Seine Nachbarschaft beobachtet ein ihr unbekanntes Ritual (vermutlich eine Schädlingsbekämpfung), was sie in kein geduldetes magisches Handeln einordnen kann. In Liebenwalde geht es 1614 um „fliegende Worte“, die im Streit um erschlagene Gänse ausgesprochen und später, nach einer Reihe von Unglücksfällen, vom Gescholtenen als Flüche umgedeutet werden. In Rathenow steht 1608 der Volksmagier Hermann Mencke vor Gericht. Sein Repertoire an magischen Hilfsleistungen umfasst Bann-, Heil- und Hilfszauber. Diese drei Fallstudien ergaben für das Thema Arbeit und Magie, dass Magie in der sich schwerfällig entwickelnden Landwirtschaft ein innovatives Potential zukommt. Das Experimentieren mit Magieformen bleibt jedoch Spezialisten der Volksmagie vorbehalten. Insbesondere in den Dörfern, wo die Grenzen zwischen männlicher und weiblicher Magie durchlässig sind, erweist sich die Geschlechtsspezifik der volkstümlichen Magie als Produkt der Lebens- und Arbeitsbeziehungen in der ländlichen Gesellschaft. Männer wie Frauen verfügen über die zu ihren Arbeitsbereichen passenden Hilfszauber. Dass Zauber zu Frauenarbeiten wie Milchverarbeitung und Bierbrauen überwiegen, liegt neben der Häufigkeit, mit der diese Verrichtungen anfallen, ihrer Anfälligkeit für Fehler und ihrer Bedeutung für die Ernährung daran, dass sie sich im Verborgenen abspielen und daher verdächtig sind. Außerdem handelt es sich um mühselige und monotone Tätigkeiten, die daher der Motivation durch Magie bedürfen. Die Schlichtheit der weiblichen Magie korrespondiert mit der geringeren Spezialisierung weiblicher Arbeit in der Landwirtschaft, die sich in der Verwendung einfacher Werkzeuge bekundet. Wörter können wegen der spezifischen Organisation der Hirnareale zur Sprachverarbeitung in einer auf Mündlichkeit beruhenden Kultur heilen oder eine lebensbedrohliche Waffe sein. Indem Magie das Profane dramatisiert, kommt ihr die Funktion einer Erinnerungskunst zu, die später durch die Schrift ausgefüllt wird. Die Schrift macht Magie als Mnemotechnik überflüssig und immunisiert gegen die Macht des Wortes. Damit reift auch die Skepsis an der Wirksamkeit von Magie. Schließlich werden Schadenszaubervorwürfe nur noch als Injurienklagen verhandelt. Sie bestimmen die Prozesse um Zauberei nach dem Großen Krieg.
Work and magic have been redefined by the rural society of the early modern period. The reformation revalorized labor and condemned idleness. As basic means of existence, which was highly interwoven with the living spheres of other people, labor contained a high potential of conflict. Magic was a set of beliefs based on collective agreements and aspired to deal with evil powers by fighting them with every day strategies of solving conflicts like counter spells or accusations of sorcery. As an interpretation or action, magic was greatly influenced by its definition as an act of crime and an increase in literacy. These changes inspired the subject of this paper, which will analyze for the first time the interplay of work and magic in the electorate of Brandenburg, more precisely the Mittelmark. The examination of legal proceedings between 1551 an 1620 proves that the Mittelmark has been less infected by witch craze, which makes it an appropriate area to investigate the everyday use of magic. In 98 of 136 proceedings 107 women and 9 men have been accused of sorcery, among them one midwife and two specialists of popular magic. The climax of the proceedings happened in the 1570s. Now, demonic imaginations occurred and former female acts of magic were attributed to men as well. The assumption of a pact between witches and devil was typical for the northwestern part of the Mittelmark and has also been brought up as a charge there for the first time. Witch craze, however, was a phenomenon of the cities and hardly infiltrated the rural Mittelmark. In none of the investigated proceedings the word “witch” has been used. The reception of witchcraft in all its details like the pact with the devil or the gathering and the flight to the Witches’ Sabbath was only completed in 1613, too late to develop its destructiveness: The effects of the Thirty Years’ War overshadowed the conceptions of evil witches. By using the studies of Rainer Walz and Eva Labouvie, I closely examined three legal proceedings, in which the cause of conflict was either work, influences of magic on work, or in which someone worked as a popular sorcerer within rural work life. In 1573, the peasant Peter Calys, living in Nassenheide, has been accused to spirit away the crops. His neighborhood observed an unknown ritual which did not appear to be any form of harmless magic. 1614 “flying words” have been spoken in Liebenwalde during a quarrel about slain geese and were reinterpreted later as curses. In Rathenow the popular sorcerer Hermann Mencke had to defend himself in a trial in 1608. His magic enabled him to banish, to cure diseases, or to repair misfortune. As one healing attempt failed, his whole practice was viewed in a different light by his clients. The investigation of these three cases showed that magic possessed an innovative potential in the otherwise only slowly developing agriculture. But only specialists of popular magic were allowed to experiment with magic. The gender specificity of magic proved rather to be a result of relations and working conditions in rural society than of abstract ideas. Both men and women were well grounded in suitable spells for their working sphere. The greater quantity of spells belonging to typical female tasks like dairy or brewery work can be explained not only by importance and frequency of such duties in peasant housekeeping. These error-prone procedures could also fail easily and were additionally executed in the seclusion of a chamber and therefore suspicious. Above all, the tasks were monotonous and exhausting and therefore needed a magical motivation. The more artless female magic, relying mostly on power of words, corresponded with the less specialized female labor in agriculture. Due to the different organization of the cerebral areas for speech processing in an oral society, words could be lethal or healing. By dramatizing the profane, magic fulfilled functions of a mnemotechnique which were substituted later by writing. Writing protected against the power of words and accelerated skepticism of magic. In the end, accusations of sorcery were taken as defamations, which dominated legal proceedings after the Thirty Years’ War.

This dissertation is a comparative study of children who succeeded as kings of England, Scotland, France, and Germany as boys under the age of fifteen in the central Middle Ages. Children are often disregarded in the historical record, even those divinely-ordained as king. The research undertaken in this thesis aims to uncover a more human aspect to medieval kingship by combining social aspects of childhood and gender studies with a political and legal approach to the study of the nature of rulership and royal administrative practices. Part I provides vital context of how royal fathers prepared their underage sons for kingship. I argue for the importance of maternal involvement in association, demonstrate the significant benefits a comparative approach brings to our understanding of anticipatory actions, and reveal the impact which changes in the circumstances and documentation of royal death had on preparations for child kingship. In Part II, I focus on vice-regal guardianship to expose how structural legal, social, political, and cultural changes affected the provisions for a child king. The symbolic meaning of knighthood, which had been a clear rite of passage to adulthood in the eleventh century, later became a precursor to kingship. The child’s progression to maturity was increasingly directed by legalistic ideas. These developments meant that, by the first half of the thirteenth century, queen mothers faced greater challenges to their involvement in royal governance alongside their sons. Part III presents a challenge to the idea that periods of child kingship were necessarily more violent than when an adult came to the throne through an analysis of instances of child kidnap, maternal exclusion from guardianship and departure from the kingdom, dynastic challenge, and opportunistic violence. Children often appear as passive actors controlled by the adults around them but accepting this unquestioningly is too simplistic. Child kings could make an impact on the political landscape even if they could not do so alone. Through an innovative comparative analysis of a child’s preparation for rulership, the care of king and kingdom, and the vulnerabilities and challenges of child kingship, I demonstrate far greater political continuity across medieval monarchies than is usually appreciated. This constitutes a fresh and original contribution towards the study of medieval rulership in northwestern Europe.

Die Magisterarbeit untersucht die Kirchenpolitik der SED in der ersten Hälfte der sechziger Jahre auf regionaler Ebene. Sie fragt, wie die Staats- und Parteiorgane des Bezirkes Potsdam gegenüber der Evangelischen Kirche Berlin-Brandenburg agierten, wie die zentralen Beschlüsse vor Ort umgesetzt wurden und welche Probleme dabei auftraten. Bei der Durchsetzung des Sozialismus in der DDR und der Sicherung der eigenen Herrschaft, stand der Staatspartei SED die evangelische Kirche als gesellschaftlicher Großverband im Weg. Nach einem harten Repressionskurs in den fünfziger Jahren, änderte die SED um 1960/61 ihre Strategie, um den Einfluss der Kirche auf die Gesellschaft auszuschalten. Die Christen sollten in die Gesellschaft integriert und vom Sozialismus überzeugt werden. Nach der Darstellung der Grundlagen der Kirchenpolitik der SED sowie der Evangelischen Kirche, analysiert die Arbeit die Umsetzung der Überzeugungsstrategie des SED-Staates im Bezirk Potsdam. Kirchenpolitische Strukturen, Akteure sowie Methoden werden anhand von Unterlagen des Rates des Bezirkes Potsdam sowie der SED-Bezirksleitung untersucht. Die Kirchenpolitik in den Bezirken sollte zu Beginn der sechziger Jahre systematischer und kontinuierlicher durchgeführt werden als zuvor. In einem Betreuungssystem wurden alle Pfarrer, kirchliche Mitarbeiter und engagierte Laien erfasst, um sie in regelmäßigen Gesprächen vom Sozialismus zu überzeugen, notfalls mit finanziellen Anreizen. Bei der Umsetzung klafften Anspruch und Realität weit auseinander. Personalmangel, Qualifizierung und mangelnde Bereitschaft der Mitarbeiter, aber auch die Resistenz der Pfarrerschaft ließen den Bezirksorganen meist nur die Beobachtung und Verwaltung kirchlicher Angelegenheiten. Als die Kirche in Berlin-Brandenburg Anfang 1966 den EKD-Ratsvorsitzenden Kurt Scharf zu ihrem Bischof wählte, war offensichtlich, dass die Überzeugungsstrategie erhebliche Mängel aufwies.
The M.A. thesis analyses the church policy of the Socialist Unity Party of Germany on a regional level in the first half of the 1960s. The paper investigates how the administrative body of the state and the party in the Bezirk (district) Potsdam dealt with the Protestant Church in Berlin-Brandenburg, how they implemented central decisions and which problems occurred. With implementation of socialism in the GDR and securing their own power the Socialist Unity Party had its adversary in the Protestant church as one of the biggest social organizations. After hard repressions in the 1950s the Socialist Unity Party changed its strategy around 1960/61 to eliminate the influence of the protestant church on society. Christians from now on were supposed to be integrated in society and to be convinced of socialism. The paper focuses on the principles of church policy of the Socialist Unity Party and the Protestant Church, and investigates the implementation of the new persuasion strategy in the Bezirk Potsdam. Structures of church policy, protagonists and methods will be analysed on basis of documents from the Rat des Bezirkes (council) and the party leadership of the Bezirk. At the beginning of the 1960s the church policy of the regional districts in the GDR was meant to be more systematic and continuous as before. In a “mentoring” system all pastors, church staff and committed laypersons were registered in order to convince them of socialism in regular talks, in case of need with financial incentives. However, concerning implementation demands and reality diverged immensely. Staff shortage, lacking willingness and qualification of the staff, but also due to the pastors’ resistance the administrative body of state and party in the Bezirk Potsdam could only deal with administration and the observation of church matters. That the persuasion system had enormous obstacles became obvious when in 1966 the Protestant Church in Berlin-Brandenburg elected the leader of the EKD, Kurt Scharf, as their bishop.

Der SC Motor/FC Carl Zeiss Jena war seit Ende der 50-er Jahre bis in die 80-er Jahre hinein ein vom DFV der DDR und vom DTSB immer wieder benannter und bestätigter Schwerpunktclub innerhalb der sogenannten zivilen Clubs. Der SC Turbine/FC Rot-Weiß Erfurt konnte diesen Status innerhalb des Fußballverbands dagegen nie erreichen. Die zentrale Frage dieser Dissertation nach den spezifischen Bedingungsgefügen des zivilen Schwerpunktclubs FC Carl Zeiss Jena (und Vorgänger) und des zivilen Nichtschwerpunktclubs FC Rot-Weiß Erfurt (und Vorgänger) im DDR-Fußballsystem ergab sich aus dieser unterschiedlichen Privilegierung und den ungleichen Erfolgsbilanzen dieser beiden Clubs. Die Hypothese der komparativ angelegten Fallstudie vermutete einen unmittelbaren Zusammenhang zwischen diesen deutlich sichtbaren Erfolgsunterschieden der beiden Mannschaften in der DDR und den erfolgten Schwerpunktfestlegungen. Zusätzlich konnte vermutet werden, dass ein beträchtlicher Anteil an den Jenaer Erfolgen auf die besonders starke Unterstützung des wirtschaftlich mächtigen VEB Carl Zeiss Jena zurückzuführen war. Um diesen Zusammenhängen nachzugehen, fragte der Autor nach den konkreten Bevorzugungen des Jenaer Schwerpunktclubs und den Benachteiligungen des Erfurter Nichtschwerpunktclubs und nach den spezifischen Bedingungen und Handlungsspielräumen der beiden Thüringer Mannschaften in der DDR. Daraus ergaben sich eine Reihe von detaillierten, auf einen Vergleich der verschiedenen Bedingungen in Erfurt und in Jena hin orientierte, Fragen, welche in der vorliegenden Untersuchung detailliert beantwortet werden: Wie sah die besondere Förderung des DFV bzw. des DTSB für einen Schwerpunktclub wie Jena überhaupt aus? Wer nahm Einfluss auf die Clubs, von wem waren diese abhängig, wer förderte sie durch welche Leistungen? Wie wurden diese Beschlüsse vor Ort umgesetzt? Wer waren die Trägerbetriebe und in welchem Maße und wodurch engagierten sich diese für den Fußball in Erfurt und Jena? Wie kamen die häufigen Wechsel der besten Spieler Erfurts nach Jena zustande? Warum war die Richtung dieser Wechsel insgesamt einseitig in Richtung Jena? Welche finanziellen, materiellen und sozialen Bedingungen konnten den Spielern in Jena und Erfurt geboten werden? Die vorliegenden Ergebnisse dieser erstmals für die zivilen Clubs auf der Mikroperspektive angelegten systematischen Untersuchung bestätigen das bereits von Hans Joachim Teichler als grundlegend für den DDR-Fußball beschriebene Konfliktmuster des „Fußball-Lokalpatriotismus versus Parteiräson“. Eigenmächtige Handlungen vieler Betriebsleiter und zahlreicher Partei- und Gewerkschaftsfunktionäre in den Trägerbetrieben konnten beispielsweise in Erfurt bei der eigenmächtigen Erhöhung der Aufnahmezahlen von Fußballern an die KJS Erfurt oder in Jena bei der Anstellung der Fußballer im Zeisswerk nachgewiesen werden. Das am sowjetischen Vorbild orientierte Sportsystem der DDR mit seinen engen Bindungen an die Trägerbetriebe provozierte geradezu verdeckte Zuwendungen der Betriebe, die über die Clubs an die Spieler weitergereicht wurden. Für die zentralen Instanzen des DDR-Fußballs war das ein Dauerproblem, weil sich damit ein Großteil der Vorgänge vor Ort der Steuerung entzog. Wie in der vorliegenden Arbeit beschrieben wird, war genau dies jedoch der Schlüssel für den Erfolg des SC Motor/FC Carl Zeiss Jena vom Ende der 50-er bis in den Anfang der 80-er Jahre bzw. für den vergleichsweisen Misserfolg des SC Turbine/FC Rot-Weiß Erfurt im gleichen Zeitraum. Dass letztlich die finanziellen, materiellen und sozialen Möglichkeiten die entscheidende Gründe für die Spieler waren, zu einem anderen Club oder einer BSG zu wechseln, mithin demnach Marktmechanismen, und hier in erster Linie der Grund für die Stärke des SC Motor/FC Carl Zeiss Jena zu suchen ist, ist eine zentrale Erkenntnis dieser Arbeit.
The SC Motor/FC Carl Zeiss Jena was in the late 50's to the 80's one of the DFV der DDR and of the DTSB repeatedly nominated and confirmed priority club within the so-called civilian clubs. The SC Turbine/FC Rot-Weiss Erfurt could never reach this status within the Football Association. The central question of this thesis to the specific structure of conditions of the civilian priority club FC Carl Zeiss Jena (and earlier) and of the civilian non-focal clubs FC Rot-Weiss Erfurt (and earlier) in the East German football system resulted from these different privileges, and the uneven track records of these two clubs. The hypothesis of the comparative case study to suspected a direct relationship between these highly visible success differences between the two teams in the East and made the key requirements. Additionally it was suggested that a significant proportion of the Jena successes to the particularly strong support of the economically powerful VEB Carl Zeiss Jena was due. To investigate these relationships, the author asked about the specific preferences of the Jena focal club and the disadvantages of the Erfurt non-focal clubs and on the specific conditions and scope for action of the two Thuringian teams in the GDR. This resulted in a series of detailed, based on a comparison of the different conditions in Erfurt and Jena out questions that are answered in detail in this study: What was the specific support of the DFV or the DTSB for a priority club like Jena at all from? Who took effect on the club, by whom they were dependent on who they supported by what is included? How these decisions were implemented on site? Who were the carrier companies and to what extent and how dedicated these for football in Erfurt and Jena? How did the frequent change of the best players reached Erfurt in Jena? Why was the overall direction of these changes unilaterally in the direction of Jena? What financial, material and social conditions were the players in Jena and Erfurt are offered? The present results of this first time to the civilian clubs at the micro-perspective scale systematic study to confirm the already by Hans Joachim Teichler as fundamental to the East German football described patterns of conflict of "Football local patriotism versus party argue." Unauthorized actions of many managers and many party and union officials in the support operations for example, could be detected in Erfurt at the arbitrary increase in the numbers of pictures of football players at the KJS Erfurt in Jena or to the appointing of the footballers in the Zeiss factory. The Soviet model based on the GDR sports system provoked by his close ties to the carrier companies almost hidden benefits of companies that have been passed down through the clubs to the players. For the central authorities of the East German football was a constant problem because it deprived a large part of the operations of local control. As described in the present work, exactly that was, however, the key to the success of the SC Motor/FC Carl Zeiss Jena of the late 50's until the early 80's and for the comparative failure of the SC Turbine/FC Rot-Weiss Erfurt in the same period. That were the financial, physical and social opportunities the key reason for the players, ultimately, to move to another club or BSG, consequently, therefore market mechanisms, and this is primarily the reason for the strength of the SC Motor/FC Carl Zeiss Jena looking for is is a central finding of this study.

There is a substantial amount of existing literature that focuses on the revolutionary events of 1989 in East-Central Europe. Yet, there are few comparisons which apply a comparative-historical approach to a small set of cases. A large body of existing literature provides the ideal situation for a comparative-historical study. This thesis will test the utility of applying a comparative-historical methodological approach to the events of 1989 in four countries in East-Central Europe. The four countries are paired into two cases. The case of Poland and Hungary is compared with the case of Bulgaria and Romania. A theoretical frame of reference is developed from previous comparative-historical studies of revolutionary events, criticisms of them, and the general theoretical debates which they generate. This frame of reference incorporates a broad range of variables, and is used to inform the application of the method. Differences (and similarities) between the cases are then investigated, and the utility of the method assessed. Additionally, the application of the method allows some current theoretical and conceptual debates concerning the East- Central European events to be confronted. Part 1 of the thesis applies a comparative-historical method of analysis to the cases up to, and including some aspects of the 1989 events. In Part 2, patterns of difference between the cases are identified in terms of revolutionary forms and outcomes. Following the logic of the method common factors are identified as potential contributing factors to the collapse of communism, while patterns of difference suggest that the political, economic and social 'nature' of the communist systems had an impact on the forms of change and their outcomes. It is recognised that the comparative-historical approach utilised in this thesis has limitations. However, the method is shown to be useful for identifying common factors across cases, and significant variations between cases, which can generate potential explanation, and provide better understanding of such revolutionary phenomena as that which occurred in East-Central Europe in 1989.

The aim of this project is to assess competing models of neolithic-bronze age crop husbandry (shifting cultivation, extensive ard cultivation, floodplain cultivation, intensive garden cultivation) in the loess belt of western-central Europe and the Alpine Foreland by analysing archaeobotanical weed assemblages. Modern weed survey studies relating to three key variables (permanence, intensity, seasonality) distinguishing these models are used as ‘controls' to which the archaeobotanical weed data are compared on the basis of their weed ecological characteristics. Data on the ecology of the archaeobotanically attested weed taxa are assembled by measuring the 'functional attributes' (ecologically meaningful morphological and behavioural traits) of robust present-day specimens. This method was previously used to analyse the modern weed survey studies of traditional crop husbandry regimes, with the result that weed species characterising different regimes could be distinguished on the basis of their functional attributes. Archaeobotanical samples most likely to contain crop and weed material from the same arable source are identified by considering the influence of various taphonomic factors on sample composition. Of the thousands of archaeobotanical samples available from the study area, 130 samples, mostly neolithic (especially early neolithic) in date, are selected as offering the best evidence of crop growing conditions. Direct comparison of the modern and archaeobotanical weed data indicate that cereals (mostly glume wheats) were grown in fixed plots sown in the autumn and managed using intensive methods (e. g. careful tillage and weeding, manuring or middening). While the shifting, extensive ard and floodplain cultivation models can be excluded based on these results, intensive garden cultivation emerges as the most plausible model of crop husbandry, with a series of implications for the mobility, productivity and long-term sustainability of early crop cultivation in western-central Europe. Exploration of internal variation in weed composition among archaeobotanical samples reveals ecological trends and hence differences in crop husbandry practices between archaeological sites as well as within the best-represented site, LBK Vaihingen. Inter-site differences appear to reflect the existence of regional crop husbandry traditions, while intra-site variability in cultivation intensity at Vaihingen may relate to the unusually high degree of nucleation at this enclosed LBK site.

Defence date: 10 June 2022
Examining Board: Prof. Pavel Kolář (European University Institute/ Universität Konstanz, Supervisor); Prof. Alexander Etkind (European University Institute, Supervisor); Prof. Paweł Rodak (Institute of Polish Culture, University of Warsaw, External Supervisor); Prof. Simona Škrabec, Universitat Oberta de Catalunya (External Supervisor)
The dissertation titled “Central European Literary ‘Escapes’ from History (Vladimir Bartol, Witold Gombrowicz, Sándor Márai)” is an outcome of the interdisciplinary research project conducted at the crossroads of literary studies, history, and anthropology. Inspired by contemporary methodology exploring the category of experience, the author aims to provide new insights into the writers’ narrative self-identifications, diaristic practices, and their common background of a Central European community of historical fate. This comparative study attempts to replace geopolitical conceptualisations of Central Europe in terms of regional identity with a geopoetic map of this area focusing on self-identifications of writers and their sensual experiences of this space. Whereas geopolitical Central Europe has been a laboratory of ideologies nourished by modernist dialectical tradition, the geopoetic Central European condition can be articulated in life writing and particularly in a diary. The dissertation’s overarching theme regards the three writers’ attitudes to the History of the twentieth century, its accelerated pace as well as the changeable spatial coordinates of Central Europe and temporary places of stay in exile. The author argues that to the post-war historical circumstances enclosed within the ideologised dialectical thought and thus reverberating with the absurd overtone, Bartol, Gombrowicz and Márai responded with a hermeneutic laboratory of self, explored in diary and exile. They embarked on an exilic odyssey and diaristicwriting which allowed them not only to maintain a certain distance from History (with a specific exception for Bartol) but also to reconfigure their experience of time and in the end also self-identifications. The main sources are analysed using the anthropological approach which regards the diaries in terms of practice, existentially crucial for their authors in the process of redefining their selves in the face of rapidly shifting spatiotemporal contexts. The diaristic reconfiguration of time puts the kairotic dimension of temporality to the foreground which consequently undermines for a while its chronological, impersonal side.

This dissertation provides an ethnographic account of contemporary Opavian Silesian identity (or identities) and its negotiations. In particular, it is concerned with the question of how Silesian identity is being negotiated by various social actors in and between the town of Opava and the neighbouring area of Hlučín, which together comprise the tourist region of Opavian Silesia. In focusing on Opava and the Hlučín area, inhabited by Opavians and Hlučíns respectively, I not only explore the internal constitution of a group and analyse its narrative accounts, but also pay special attention to the social organisation of the differences between these two groups. The aim of this project is not to address the question of whether Silesian identity exists objectively, which is taken for granted by the majority of scholars working on Silesian identity do, but rather to explore how various social actors negotiate and utilise the concept, including these scholars themselves. I start from the premise that identities are relational, situational, and instrumental, and throughout the dissertation I focus on the groups' external and internal contestations, exploring the ways in which various social actors try to overcome these differences. The present negotiations over Silesian identity have proved to be problematic in all their temporalities, as they relate to issues in the past, the present and possibly the future. I therefore investigate how certain versions of the past are being reconstructed and negotiated in the present, how these versions inform and reflect on the present, and the possible implications of this for the future. I consider competing representations of Silesian-ness and competing reconstructions of the past that are related to it through the theoretical framework of 'dominant v. demotic discourses' and 'difficult heritage', focusing on commemoration practices, tourism, the politics of display, and hierarchies of knowledge.

This study is the first in-depth examination of military religiosity in the Holy Roman Empire in the 16th and early 17th century. Despite a lack of research into military religious sensibilities historians have uncritically repeated a contemporary stereotype that branded soldiers as ‘un-Christian'. The study argues that soldiers were not religiously deviant but that their spirituality differed little from that of their contemporaries. However, one aspect of post-Reformation culture, confessional thinking, was noticeably absent in the military, both structurally and in everyday life. These latitudinarian attitudes were fostered by warlords, as is reflected in martial law, and become evident in military diaries as well as the conduct of warfare in the period. The occurrence of military religious violence does not detract from this general atmosphere of ‘toleration'. Instances of confessional violence have to be considered exceptional given the predominantly unproblematic coexistence of adherents of different confessions within the military and daily encounters with populations of all creeds. An examination of attitudes towards dying, death and burial shows that, while the importance of dying well according to the ars moriendi was recognized in the military, the reality of soldier life made orderly deaths frequently impossible. Soldiers' religious attitudes were therefore in some ways more pragmatic than those of the civilian population but soldiers of all denominations shared universal Christian norms, a finding that fundamentally challenges previous negative estimations regarding military religiosity.

This study sets out to test the hypotheses that during the selected period from the closing decades of the nineteenth century to the end of the twentieth century and within the defined compared areas of Britain and Central Europe, specific differences can be traced in the Spa cultures of the two areas. These differences show arise in Spa culture in both areas at the beginning of the period, followed by a decline in Britain and by a period of stability in Central Europe. The reasons for these differences are shown to be partly due to geographical factors such as the landlocked situation of Central Europe as opposed to the island status of Britain as well as aspects of medical, allopathic progress in Britain which is not echoed in Central Europe where alternative cures still continued for socio-economic and traditional reasons. The study is based upon extensive fieldwork and establishes some key aspects for the success of a Spa and of Spa culture in the past, the present and the future. These aspects are found to be present in established Central European Spas and also to be feasible for the re-development of British Spas which are now in a state of decline. The study also development attempts to establish a semantic definition of the terms Spa and Spa culture and to relate this terminology to social and leisure factors and built environment usage of the terms whilst accepting the mutability of linguistic terminology and use.

This thesis examines the central place of racial theories in the nationalist ideology of the Croatian Ustasha movement and regime, and how these theories functioned as the chief motive in shaping Ustasha policies toward the minorities of the Nazi-backed Independent State of Croatia (known by its Croatian initials as the NDH), namely, Serbs, Jews, Roma and Bosnian Muslims, during the years 1941 to 1945. This thesis is divided into three parts. The first part deals with historical background, concentrating on the history of Croatian national movements from the 1830s to the 1930s. The second part covers the period between the founding of the Ustasha movement in 1930 and the creation of the NDH in 1941. The third part examines the period of Ustasha power from 1941 to 1945. Through the above chronological division, this thesis traces the evolution of Ustasha ideas on nation and race, placing them within the historical context of processes of Croatian national integration. Although the Ustashe were brought to power by Nazi Germany, their ideology emerged less as an imitation of German National Socialism and more as an extremist reaction to the supranational and expansionist nationalist ideologies of Yugoslavism and Greater Serbianism. In contrast to the prevailing historiographical view that has either ignored or downplayed the significance of racial theori! es on Ustasha policies toward the minorities of the NDH, this thesis highlights the marked influence of the question of 'race' on Ustasha attitudes toward the 'problem' of minorities, and on the wider question of Croatian national identity. This thesis examines the Ustashe by focusing on the historical interplay between nationalism and racism, which dominated so much of the modern political life of Central, Eastern and South-Eastern Europe. The fusion of nationalism and racism was not unique to Ustasha ideology, but the evolution and nature of Ustasha racism was. Ustasha racial ideas were therefore the product of both specific Croatian and wider European historical trends. This examination of the historical intersection between nationalism and racism in the case of the Ustashe will, i hope, broaden our understanding of twentieth-century nation-state formation, and state treatment of minorities, in the Balkans and Eastern Europe.

The aim of this thesis was to reconstruct dietary choices for Neolithic populations in Anatolia and Poland using stable isotope analysis, and to examine the extent to which local environmental factors in these regions affected the isotope values recorded from skeletal collagen. In total 278 new δ13C and δ15N values were obtained from human and animal bone collagen for this project (161 from the site of Oslonki 1, 59 from Barçin Höyük, and 58 from the site of Aktopraklik). From an environmental perspective, the multi-level statistical modelling highlighted a clear relationship with δ13C and δ15N and moisture availability, which was most evident through the proxy of mean annual precipitation (MAP). The modelling highlighted a 0.4‰ decrease in d13C for every 100mm decrease of MAP, and a 0.5‰ decrease in d15N for every 100mm decrease between sites. The δ13C and δ15N values for the North-West Anatolian sites are the first dietary isotopic studies for the Neolithic period in the region. The values are largely commensurate with the dietary isotope studies from Neolithic sites located on the Central Anatolian plateau, with the caveat that the North-West sites perhaps had a greater reliance on herbivore protein (instead of plant protein) than their plateau counterparts. The dietary reconstruction of Oslonki 1 uncovered a rather unexpected outcome - namely that status exerted a degree of control over human diet. If this is indeed true it will be the earliest evidence in Europe of a distinct relationship between the socioeconomic status and diet of an individual.

The essays presented here for submission for the degree of PhD by publication were published between 1998 and 2006 and (with one exception) consist of sole-authored studies in cultural history focused on the development of tourist culture in the period 1800-1914. Cultural history as a field of academic study is a rich area for interdisciplinary research and these case studies draw on a wide range of disciplines — anthropology, cultural geography, the history of medicine, visual culture, media and literature for theoretical and methodological support. Together, they constitute a coherent examination of the material and cultural factors influencing the development and expansion of tourist culture across the European continent and an exploration of its role in the formation of the social and cultural identities of people and places in the period 1800-1914, in different contexts and from different perspectives. The essays fall into two main groups. The first focuses on material and cultural factors influencing the growth of tourism in central Europe: its relationship to the development of urban culture and nationalism in the region and to the discourses and practices relating to health and leisure that supported the spa trade. A particular concern is the contribution of a developing tourist culture to the formation of cultural identities within the Habsburg Monarchy in an era of growing nationalism. For the state, tourism represented an opportunity to counteract its growing weakness by capitalising on the imperial image (a key element in touristic images of Vienna), to bolster the image of the Monarchy abroad and attract valuable foreign currency. At the same time the growth of tourism contributed to that weakness by reinforcing perceptions of cultural distinctiveness in areas influenced by growing national and regional self-consciousness. The second group of essays focuses on the production of tourists and the creation of a market for different types of tourism through an examination of the discourses influencing tourist motivations and behaviours, the experience and performance of place and the broader question of how and why tourists were attracted to particular places. A theme running through both sets of essays is that of the way that the spread of tourist culture, geographically and socially, contributed to the formation of cultural identities as particular social groups incorporated tourist practices into their lifestyles, and the places they visited acquired distinctive tourist images. Key factors in this process were the media and cultural industries responsible for the production and dissemination of travel-related forms of literature and visual culture. These industries helped to shape tourism as an economic and social institution by influencing the way in which particular places were produced for tourists and the manner in which they were perceived, experienced and performed as, for example, in case of the relationship between the British and different parts of continental Europe.

Die Konferenz mit dem Thema "Die Oper als Institution in Mittel- und Osteuropa" fand vom 29. bis 31. Mai 1997 in Chemnitz statt. Sie wird in diesem Heft der "Mitteilungen" dokumentiert, war allerdings so umfangreich, daß einige Beiträge in die Hefte 2 und 4 verschoben werden mußten.

Heft 4 unserer "Mitteilungen" vervollständigt den Tagungsbericht "Die Oper als Institution in Mittel- und Osteuropa" Chemnitz 1997 in Heft 3 um die neun fehlenden Beiträge, dazu kommen vier Aufsätze freier Thematik.

This thesis sets out to re-locate and redefine the historical arguments around the development of the Modern Movement in architecture. It investigates the development of architectural modernism in Central Europe from 1895-1939 in the towns and cities of the multinational Habsburg Empire, in a creative milieu in which opposition, contrast and difference were the norm. It argues that the evolution of the Modern Movement through the independent nations that arose from the Empire constituted an early and significant engagement with urbanisation, planning and architectural modernism that has been largely overlooked by western scholarship. By reviewing the extant literature in discussion with Central European authorities and by drawing upon a little known range of sources, this thesis brings into focus the role of key individuals such as Plečnik, Fabiani and Kotěra and it explores the significance of developments in town planning in places like Zagreb and Ljubljana. In restoring some of this missing detail and revisiting some of the key sites, the thesis reveals how Central European individuals made early and significant contributions to the development of architectural modernism and the Modern Movement that have hitherto received little critical acknowledgement. What this research reveals is how these figures developed what can be seen as local solutions, rooted in the context and culture of individual towns and cities and their unique histories. However more significantly, this thesis also demonstrates that these independent initiatives were formed with an understanding of - and in response to - wider national and international developments in the field of architectural modernism. In this connection, the thesis can be regarded as part of an emerging academic effort to redress the history of the Modern Movement and an attempt to set in motion a raft of suggestion for further research into this rich field of cultural endeavour.

This thesis analyses British Jewish identity between 1945 and 1960 through the medium of Jewish youth movements. It argues that youth movements are key sites for the formation and transmission of communal identities into subsequent generations. It entails institutional studies of three Jewish youth organisations: the Jewish Lads’ Brigade, the Victoria Boys’ and Girls’ Club, and the Maccabi Union and is divided accordingly, with chapters devoted to each. The thesis examines the preferred identities that each club sought to impose on their members, using these identities as case studies for the wider British Jewish community. Each chapter addresses issues of national identity, gender, sexuality, faith, ethnicity, Jewish heritage and culture, Zionism, popular music and youth behaviour in order to construct an image of the manner in which various sections of British Jewry perceived their sense of identity. The results of the thesis demonstrate that British Jewish identity was fragmented and heterogeneous, with various sections of the community interpreting the over-arching communal identity in a number of different and at times contested ways. These interpretations were liminal in nature, existing at the boundaries of a variety of sub-identities, and drew on themes that were specific to both British Jews and to wider non-Jewish society, demonstrating that British Jews saw no distinction between the ‘British’ and ‘Jewish’ aspects of their identities. Such interpretations were highly dynamic and continued to evolve in the face of developing circumstances, both within and outside of British Jewry. In exploring the differing communal identities on offer within British Jewry, the thesis also charts the emergence and priorities of a new communal elite and suggests that it is more precise to speak of multiple British Jewish identities and communities than of a single communal bloc.

Krastyo Peykich (1666-1730) was an early modern author, Bulgarian by birth, Roman and Venetian by education, active as a Catholic missionary in central and east-central Europe in the decades around the very end of the seventeenth and the beginning of the eighteenth centuries, whose polemical works dealt with controversialist theology and political and juridical issues. This study discloses his cultural project and the historical relevance of the latter, by means of a reading of his works and an analysis of a number of published and unpublished sources. Peykich was born into a Catholic family in the small town of Chiprovtsi, in north-west present-day Bulgaria, at the time well within the borders of the Ottoman Empire. After the failure of the Chiprovtsi uprising against the Ottoman rule in 1688, Peykich fled to Italy. After a sojourn in Venice, in 1689 he became a student at the Collegio Urbano of the Holy Congregation de Propaganda Fide in Rome. He remained there until 1698, when he left the College – without however obtaining a degree – in order to become a missionary in Transylvania and Wallachia. From 1704 to 1709 he was prefect of the Pia Casa dei Catecumeni in Venice. In the following years, he worked once again as a missionary, parish priest and canon in Hungary, Transylvania, Wallachia and Croatia. He died most probably in 1730 in Vienna. Peykich was the author of four books. For the purposes of the present study, we can divide them in two groups. The first group concerns the question of the schism between Eastern and Western Churches and consists of three publications: "Zarcalo istine", "Speculum veritatis" and "Concordia orthodoxorum Patrum orientalium et occidentalium". "Zarcalo istine" (Venice 1716) was Peykich’s first publication and was written in a variant of Southern Slavic (“Illyrian”) language. "Speculum veritatis" (Venice 1725) was an enlarged version of the Zarcalo in Latin. "Concordia" (Trnava 1730) was a closer examination of an aspect of the question. All three are designed according to the literary genre of controversistic theology, yet seem animated by a concordistic spirit, aiming to promote the reunification of the Eastern and Western Churches. The second “group” of works actually consists in only one publication: the "Mahometanus in lege Christi, Alcorano suffragante, instructus" (Trnava 1717), a “catechism” for Catholic missionaries carrying out their activity among Muslims. A first objective of the present study consists in offering a new, significantly enriched biography of our author. As a result of our research, we are now able to trace Peykich’s life in much greater detail than before, especially as far as his missionary activity and editorial projects are concerned. We uncover, to give an example, Krastyo Peykich’s exact date of birth: 14th September, 1666. However, our main objective is to disclose Peykich’s cultural project. For this purpose, we have described the cultural and political context of his activity, placing it within the wider perspective of the Hapsburg’s policy: a policy aimed at the religious integration of their subjects and the consolidation of Catholicism as the “state religion” in their Empire. Within this context, Peykich’s books had to serve the cause of the union of the “schismatic” Orthodox Church with the Catholic Church and of converting Lutheran and Calvinist “heretics” and Muslim “infidels” to Catholicism. Through this direct purpose, our author aimed at a final, supreme end. It consisted in the “liberation” of all Christian peoples – Peykich’s Bulgarian compatriots among them – from the Ottoman domination. According to Peykich’s view, the European Powers were to join forces under the leadership of the Catholic emperor in order to form a Christian front united against the Ottoman Empire. The project of our author as a missionary and a man of letters was to contribute to the fulfillment of that end by providing the "militia christiana" with the “spiritual weapon” of his polemical works. This “spiritual weapon” was actually two-edged. It had a conceptual – religious and political – aspect, on one side, and a linguistic one, on the other. In the present study, we have tried to disclose both of them. Peykich’s polemical book against the Muslims and his works on the schism and the union of the Church are analysed – with regard to their context, sources, intentions and content – in two distinct chapters. A futher chapter is dedicated to his linguistic endeavour. Our study of the "Mahometanus" improves the previous current knowledge of its sources and shows that it was designed with a view to a possible audience of Muslims: if not to be read directly by them, at least to be applied on the occasion of their proselytization and in the process of their catechization. This is a significant difference with respect to the standard medieval and early modern Christian anti-Muslim polemical treatises addressed to a Christian audience. Our analysis of Peykich’s works on the schism and the union of the Church illustrates his cultural project for the conversion of all Orthodox Slavic peoples in the Balkans to Catholicism and his political ideal of an allembracing Christian alliance to triumph over the Ottoman Empire. Among the results of our researches we can mention the discovery of an autograph of Peykich’s "Speculum veritatis". Still in the context of the project for the conversion of all Orthodox Slavic peoples in the Balkans to Catholicism, was Peykich’s attempt to reach a broader audience among diverse, and not necessarily highly or “classically” educated, social strata by writing a work in a variant of a Southern Slavic idiom. In his eyes, this language had to be an instrument for religious unification, which in turn was interpreted as the necessary basis for the political unification of Southern Slavs with other Catholic nations under the Catholic Emperor. "Zarcalo istine" was the first book on Orthodox-Catholic theological controversy ever written in a Southern Slavic language. A standardised technical apparatus for translating the Latin terms was lacking; there were no models to follow when writing on theoretical or abstract matters. Although Peykich was not able to elaborate “Illyrian” counterparts for the whole range of technical terms applied in trinitarian theology, his attempt to create a theological and philosophical “Illiric” terminology is still memorable. Our contribution to the study of this topic is principally a table of the equivalences of theological, philosophical and ecclesiological lexemes and syntagmata in "Zarcalo" and in "Speculum", wich we offer in chapter four of the present dissertation. With regard to his books, Peykich never tired of insisting that they were the fruit of his practical experience and were in point of fact meant to be used in practice. In accordance with his own statements, our analysis gives an account of Peykich’s polemical works as a manifestation and a revealing example both of post-Tridentine Catholic expansion in eastern Europe and of the Hapsburg’s policy towards religious minorities in the borderlands of the Empire.
Krastyo Peykich (1666-1730) fu uno scrittore vissuto in età moderna. Bulgaro di nascita, di formazione romana e veneziana, attivo come missionario cattolico in Europa centrale e centro-orientale negli ultimi anni del secolo XVII e nei primi decenni del secolo XVIII, fu autore di opere di teologia controversistica ricche di elementi politici e giuridici. Il presente studio disvela ed esamina il suo progetto culturale e la rilevanza storica di quest’ultimo, attraverso un’analisi delle opere del nostro autore e di fonti edite e inedite che lo concernono. Peykich nacque in una famiglia cattolica a Chiprovtsi, nell’attuale Bulgaria nord-occidentale, all’epoca ben all’interno dell’Impero Ottomano. A seguito del fallimento dell’insurrezione del 1688 dei cattolici di Chiprovtsi contro il dominio turco, Peykich fuggì in Italia. Dopo un soggiorno di alcuni mesi a Venezia, nel 1689 divenne studente nel Collegio “Urbano” della Congregazione de Propaganda Fide, in Roma. Qui rimase fino al 1698, quando lasciò il Collegio – senza però conseguire la laurea in teologia – al fine di recarsi come missionario in Transilvania e in Valacchia. Dal 1704 al 1709 fu priore della Pia Casa dei Catecumeni a Venezia. Nei venti anni che seguirono fu di nuovo missionario, parroco e canonico in Ungheria, Transilvania, Valacchia e Croazia. Alcuni dati documentali inducono a ritenere che sia morto a Vienna nel 1730. Peykich fu autore di quattro opere. Ai fini del presente studio, esse possono essere ripartite in due classi. La prima classe concerne la questione dello scisma tra la Chiesa Orientale e quella Occidentale. Essa è composta da tre testi: lo "Zarcalo istine", lo "Speculum veritatis" e la "Concordia orthodoxorum Patrum orientalium et occidentalium". Lo "Zarcalo istine" (Venezia 1716) fu la meridionale che potremmo definire “illirica”. Lo Speculum veritatis (Venezia 1725) è una versione ampliata e in lingua latina dello Zarcalo. La "Concordia" (Trnava 1730) approfondisce un aspetto della questione. Le tre opere rientrano nel genere letterario della teologia controversistica, tuttavia sono animate da uno spirito concordistico, finalizzato ad agevolare il ricongiungimento della Chiesa Orientale con quella Occidentale. La seconda classe di opere è costituita, in realtà, da una sola pubblicazione: il "Mahometanus in lege Christi, Alcorano suffragante, instructus" (Trnava 1717); una sorta di catechismo per i missionari cattolici che avessero svolto la propria attività tra i musulmani. Un primo obiettivo del presente studio consiste nell’offrire una biografia del nostro autore più accurata e documentata di quelle fino a ora disponibili. Come risultato della nostra ricerca, siamo ora in grado di ricostruire la vita e le attività di Peykich con un buon grado di precisione, soprattutto per quanto concerne la sua attività missionaria e i suoi progetti editoriali. Tra i dati che abbiamo potuto appurare vi è anche la data di nascita di Peykich: il 14 settembre 1666. Tuttavia, il nostro obiettivo principale consiste nell’esaminare il progetto culturale di Peykich. A questo scopo, abbiamo definito il quadro culturale e politico entro il quale si svolse l’attività del nostro autore, collocandola e interpretandola nel contesto di alcuni aspetti della politica degli Asburgo a cavallo tra XVII e XVIII secolo: una politica mirante all’uniformità religiosa dei sudditi e al consolidamento del cattolicesimo come religione dello stato. In questa prospettiva, i libri di Peykich avevano l’intento di favorire l’unione della Chiesa “scismatica” Ortodossa con la Chiesa Cattolica e di convertire al cattolicesimo gli “eretici”, ossia i luterani e i calvinisti, e gli “infedeli”, ossia i musulmani. Per il tramite di questo obiettivo immediato, il nostro autore mirava a uno scopo ulteriore e ultimo: la “liberazione” di tutti i popoli cristiani sottoposti al dominio Ottomano. Secondo questo progetto, le grandi potenze europee avrebbero dovuto allearsi sotto la guida dell’imperatore cattolico, ossia degli Asburgo, per creare un fronte cristiano unito contro l’Impero Ottomano. Il fine esplicito dell’attività letteraria del nostro autore fu precisamente il contribuire alla realizzazione di questo progetto fornendo alla militia christiana l’"arma spirituale" delle proprie opere polemiche. Specificamente, si trattava di un’arma “a doppia lama”. Essa aveva sia un aspetto concettuale – religioso e politico –, sia un aspetto linguistico. Nel presente studio abbiamo inteso descrivere le caratteristiche di entrambi questi aspetti. Il testo polemico di Peykich contro l’Islam e le sue opere dedicate al tema dello scisma e dell’unione delle Chiese vengono analizzati – quanto al loro contesto, fonti, contenuti e intenzioni – nel secondo e nel terzo capitolo del presente saggio. Un ulteriore e ultimo capitolo è riservato all’aspetto “linguistico” del progetto del nostro autore. Lo studio sul "Mahometanus" migliora le conoscenze fino a oggi disponibili circa le fonti dell’opera e dimostra che essa fu progettata in vista di un possibile pubblico di musulmani; se non per esser letta direttamente da essi, almeno per essere utilizzata ai fini di un’opera di proselitismo tra essi e della loro catechizzazione. È questa una differenza significativa rispetto ai trattati medievali e della prima età moderna contro l’Islam, i quali erano diretti principalmente a un pubblico già cristiano. Lo studio delle opere di Peykich dedicate allo scisma e all’unione della Chiesa porta alla luce, come già abbiamo accennato, il progetto culturale del nostro autore, volto al ricongiungimento degli ortodossi con la Chiesa cattolica, e la sua aspirazione alla costituzione di un’alleanza cristiana finalizzata al trionfo sull’impero Ottomano. Tra i risultati delle nostre ricerche possiamo menzionare la scoperta di un autografo dello "Speculum veritatis" di Peykich. Nel contesto del progetto della conversione dei slavi meridionali al cattolicesimo si colloca anche il tentativo di Peykich di raggiungere anche un pubblico di lettori o uditori non colti, o almeno non istruiti nella lingua latina: la stesura di un’opera scritta in una forma di slavo meridionale. Agli occhi del nostro autore, questa lingua avrebbe dovuto costituire uno strumento per l’unificazione religiosa, a sua volta da lui interpretata come la base necessaria per l’unificazione politica, sotto il dominio dell’imperatore cattolico, dei popoli slavi meridionali. Il frutto di questo tentativo è precisamente lo "Zarcalo istine". Si tratta del primo libro dedicato alle controversie teologiche tra cattolici e ortodossi scritto in una lingua slavo-meridionale. Al tempo in cui Peykich elaborò il testo non era disponibile alcun precedente modello per la traduzione del lessico filosofico e teologico latino in termini slavi. Sebbene il nostro autore non sia stato in grado di elaborare omologhi “illirici” per l’intera gamma della terminolgia latina relativa alla teologia trinitaria, il suo tentativo di creare un lessico teologico e filosofico in “illirico” resta tuttavia storicamente memorabile. Il nostro principale contributo allo studio di questo tema risiede nella tabella di equivalenze di lessemi e sintagmi teologici, filosofici ed ecclesiologici utilizzati nello "Zarcalo" e nello "Speculum"; tabella che mettiamo a disposizione del lettore nel quarto capitolo del presente saggio. Peykich non cessò in alcun momento di presentare le proprie opere come frutto della propria esperienza e di sottolineare che esse erano effettivamente destinate ad essere utilizzati nella pratica controversistica e catechetica. Seguendo le esplicite dichiarazioni del nostro autore, l’analisi qui condotta fornisce un’interpretazione delle sue opere polemiche nei termini di una manifestazione e di un’efficace esemplificazione sia dell’espansionismo cattolico post-tridentino in Europa orientale, sia della politica degli Asburgo nei confronti delle minoranze religiose nelle terre di confine del loro impero.

Die Konferenz mit dem Thema "Die Oper als Institution in Mittel- und Osteuropa" fand vom 29. bis 31. Mai 1997 in Chemnitz statt. Sie wird in diesem Heft der "Mitteilungen" dokumentiert, war allerdings so umfangreich, daß einige Beiträge in die Hefte 2 und 4 verschoben werden mußten.

Heft 4 unserer 'Mitteilungen' vervollständigt den Tagungsbericht 'Die Oper als Institution in Mittel- und Osteuropa' Chemnitz 1997 in Heft 3 um die neun fehlenden Beiträge, dazu kommen vier Aufsätze freier Thematik.

Drawing on methodologies from Performance Studies and Transnational American Studies, this dissertation is an historical analysis of the transatlantic relations of the American Indian radical sovereignty movement of the late Cold War. First the study recovers the transnational dimension of Native Americans as historical actors, and demonstrates that the American Indian radical sovereignty movement of the early 1970s posed a transnational challenge to the U.S. nation state. Next, arguing against the scholarly consensus, it shows that by the mid-1970s the American Indian radical sovereignty movement transformed itself into a transnational struggle with a transatlantic wing. Surveying the older transatlantic cultural representations of American Indians, this study finds that they both enabled and constrained an alliance between Native radical sovereignty activists and European solidarity groups in the 1970s and 1980s. This dissertation traces the history of American Indian access and participation in the United Nations, documents the transformation of Native concepts of Indian sovereignty, and analyzes the resulting alliances in the UN between American Indian organizations, Third World countries, national liberation movements, and Marxist régimes. Finally, this study documents how national governments such as the United States and the German Democratic Republic responded to the transatlantic sovereignty alliance from the middle of the 1970s through the end of the Cold War.

La thèse aborde les interrogations, les positions de principe, les ambitions et les réalisations bien plus modestes de la diplomatie belge, en interaction avec les milieux politiques et une partie de la société du temps, quant à la question des nationalités en Europe centrale, orientale et balkanique (1918-1924). Les sept pays retenus sont la Pologne, la Tchécoslovaquie, l’Autriche, la Hongrie, la Yougoslavie, la Roumanie et la Bulgarie.

Par question des nationalités, il faut entendre trois aspects indissociables :la question de la modification des frontières dans cette partie du Vieux Continent (disparition des empires au profit des Etats précités), celle des territoires disputés entre lesdits Etats et enfin celle des minorités nationales.

Pour expliquer les différentes postures de chacun, l’étude envisage une multitude de facteurs de politique intérieure ou extérieure, principalement les peurs du socialisme et du séparatisme, mais aussi la question des rapports des individus (psychologie) et des groupes (cercles de connaissances, partis,…).

Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished