Journal articles on the topic 'Martin (Trier, Germany)'

In the article the author examines the socio-political development of the German Empire during the reign of Emperor Wilhelm II. The author of the article tries to reveal the complex mechanism of the methods of policy of the imperial chancellor B. von Bulow both in the sphere of foreign and domestic politics. He began his activities in a difficult historical time not only for Germany but also for most of Western Europe. It was the time of Germany’s struggle for world domination. The political leaders of the leading Western European countries were representatives of the new formation, therefore, they had to act with new methods of management of society and not only them. The Reichskanzler B. von Bulow was ready to enact political and social reforms in order to weaken social conflicts and improve society as a whole. The author of the article emphasizes that unlike Western Europe, Germany at the beginning of the twentieth century could not completely free itself from the feudal-absolutist heritage. However, the rapid capitalist-industrial development of the country had an impact on all strata of the society and political institutions of power. At the beginning of the twentieth century in Germany, conservatism crystallized as a consistent ideology coupled with liberal tendencies. A bright representative of this ideology was B. von Bulow. Intelligent, charismatic, he was not against the democratic changes at all, insisting that all kinds of changes in the country be introduced in order to promote the organic development of generally recognized state and social institutions. So they are not in danger. As a leader of the country, he understood well the need to abandon extremes of conservatism, from violent methods, insisting on the combination of conservatism and liberalism, thus creating a bloc of party unity. Therefore, he tried to act in a consistent, active manner. At the beginning of the twentieth century Germany failed to build a stable parliamentary system. The Europeans considered the Germans “behind the facade of democracy”, because the effects of liberalization appeared there only from time to time. The article emphasizes that the liberals were not prepared to consider the radical projects of B. von Bulow, for example, general suffrage, because there were authoritarian traditions of the court, the army, and so German liberalism was weak and could not play a leading political role in the country. Relevance of the topic of study is determined by the historical significance of problems raised in it. Significant political parties, political and economic forces have created a “geopolitical consensus,” leading Germany to a struggle for world domination.

Jesper Düring Jørgensen: The role of Gustav Meissner in the so-called New Year crisis The article looks at the role of the German press attaché Gustav Meissner (1910–1995) during the so-called New Year crisis, which unfolded between the German occupying administration and the Danish government from December 1940 to the end of January 1941. The crisis started in autumn 1940 as a reaction to the unsuccessful monetary and customs union negotiations between Germany and Denmark, and as a result of the Danish Nazi party’s failed propaganda offensive. Another factor that contributed to exacerbating the crisis around Christmas 1940 was a protracted attack on Prime Minister Thorvald Stauning, with the intention of removing him from his post as prime minister of Denmark. In addition, conflicts of interest and expectations regarding the occupation of Denmark existed both at the German Federal Foreign Office (Auswärtiges Amt) and at the German Embassy in Copenhagen. In Copenhagen, the German ambassador Cecil von Renth-Fink tried to implement a pragmatic policy towards the Danish Government to ensure the greatest possible peace and order in the country for the safety of the German troops, and to safeguard the Danish agricultural and industrial exports to Germany, but in Berlin this policy was subtly opposed by the powerful Under Secretary Martin Luther and by his henchman at the embassy in Copenhagen, Gustav Meissner, who, partly behind Renthe-Fink’s back but with the assistance of Louis von Kohl, initiated several intrigues to topple the prime minister in Copenhagen. However, the demands to replace Stauning met with widespread opposition from the Danish government and the trade unions, and the crisis petered out. Stauning remained at his post, but party leader Hans Hedtoft and H. C. Hansen were forced out of office by the Germans.

The article compares for the first time Luther‘s reflections on Islam with Cusanus‘s. Both thinkers didn‘t engage in Islam on their own initiative, but because they were prompted by political developments. Luther‘s writings on Islam are mostly authored in German. He addresses the public in the empire and tries to encourage Christians challenged in their Christians faith, especially those who are in Turkish captivity. Nicholas of Cusa addresses also Islamic receivers in his Cribratio Alkorani. Luther stresses the contrast between the gospel of Jesus Christ and the message of Muhammad, whereas Cusanus tries to build theological bridges between Christianity and Islam.

The author tries to show that Heidegger’s dialogue with Hölderlin’s poetry continues the project of a critique of metaphysics that the german philosopher presents in the first part of Sein und Zeit. By considering some of the fundamental texts of Heidegger, Martiarena suggests that the reflections on Hölderlin’s poetry are an essential part of Heidegger’s attempts at a critique of Western metaphysics, rather than a mere aesthetic consideration.

This article seeks to shed new light on well known epic poems by Martin Opitz, especially the Trostgedichte, which were written at the beginning of the war. The relationship between history and fiction is developed through a specific kind of “story telling”, which aims at presenting the protestants as victims of persecution within all Europe, without mentioning the origins and reasons of this specific war in Germany. The author Martin Opitz, as their harbinger, tries to give moral and philosophical support to his readers but also calls for a strong resistance. The different epic works Opitz wrote during his short life can thus be seen as a encrypted and steadily updated comment to the current political and military events.

This article aims to examine the issue of technology in the way that technology is currently developing. The main purpose is to analyze modern technology through the prism of the philosophy of the 20th century German thinker Martin Heidegger. The result of the study is a comparative analysis of Heidegger’s idea of technology and philosophy of technology in the age of global technology. Authors conduct an analysis of the influence of technology on the thinking of a modern person as a consumer of technology and as an individual who tries to identify his/her personality despite the influence of technological trends in the modern world.

Female Soul and Feminine Spirit. Philosophical Prolegomena to a New (Women) Culture in the Interwar Radio Lectures Alice Voinescu’s and Constantin Noica’s. The newly founded Romanian Radio (1927) invited since 1930 the most important personalities of the Romanian culture to speak in the frame of different radio conferences. Two of these personalities were the philosophers Alice Voinescu (1885-1961) and Constantin Noica (1909-1987). Although they represent two different philosophical orientations (Alice Voinescu as a post-metaphysical thinker and Constantin Noica as a philosopher, who tries, like Heidegger in the German culture, to rebuild metaphysics), the two interwar Romanian thinkers meet each other in some philosophical topics. One of these is the critical manner, how they are thinking about the movement of the emancipation of women in the 20thcentury. Both of them agree that the female soul and the feminine spirit have not to lose their specific features in the tendency to become active in the frame of the public sphere. In their critical thinking, Alice Voinescu and Constantin Noica meet the philosophical ideas of German philosophers like Georg Simmel and Martin Heidegger.

<p style="margin: 0cm 0cm 0pt; text-align: justify; line-height: 150%; -ms-text-justify: inter-ideograph;"><span style="line-height: 150%; font-family: 'Book Antiqua','serif'; font-size: 10pt; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: 'Times New Roman'; mso-ansi-language: ES; mso-fareast-language: ES;" lang="ES">En el año 1995 el Instituto de Investigación Social de Hamburgo puso en marcha la exposición itinerante Guerra de Exterminio. Los Crímenes del Ejército 1941-1944, desmantelando la existente diferenciación entre el ejército alemán y las SS, mientras se demostraba la participación del ejército en los crímenes durante las "operaciones de limpieza étnica" de la población en el este de Europa. Autores como Klaus Schlesinger (1971) o Ulla Hahn (2003) intentaron de destabuizar a través de su escritura esta etapa oscura de Alemania, empleando como detonante de la desconfianza las fotografías que dejaron como prueba los soldados del ejército alemán. Mi ponencia se centrará en el enfrentamiento literario con las fotografías de los verdugos nazis, que hoy ocupa un espacio importante en el trabajo analítico de los crímenes contra la humanidad cometidos por los nazis.</span></p><p style="margin: 0cm 0cm 0pt; text-align: justify; line-height: 150%; -ms-text-justify: inter-ideograph;"><span style="line-height: 150%; font-family: 'Book Antiqua','serif'; font-size: 10pt; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: 'Times New Roman'; mso-ansi-language: ES; mso-fareast-language: ES;" lang="ES"><br /></span></p><p style="margin: 0cm 0cm 0pt; text-align: justify; line-height: 150%; -ms-text-justify: inter-ideograph;"><span style="line-height: 150%; font-family: 'Book Antiqua','serif'; font-size: 10pt; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: 'Times New Roman'; mso-ansi-language: ES; mso-fareast-language: ES;" lang="ES">In 1995 the Social Research Institute of Hamburg launched the traveling exhibition War of Extermination. The Army Crimes 1941-1944, dismantling the existing differentiation between the German army and the SS. He demonstrated the participation of the Wehrmacht in crimes against humanity during the "ethnic cleansing operations" of the population in Eastern Europe. Authors like Klaus Schlesinger (1971) or Ulla Hahn (2003) tried to destabilize through this writing this dark stage of Germany, using as a trigger of distrust the photographs that the German soldiers left as proof. My article will focus on the literary confrontation with the photographs of the Nazi executioners, which today occupies an important place in the analytical work of crimes against humanity committed by the Nazis.</span></p>

The similitude between anxiety and death is the starting point of Paul Tillich's analysis from The Courage To Be, his famous theological and philosophical reply to Martin Heidegger's Being And Time. Not only Tillich and Heidegger are concerned with the connection between anxiety and death but also other proponents of both existentialism and nihilism like Friedrich Nietzsche, Emil Cioran and Lev Shestov. Tillich observes that "anxiety puts frightening masks" over things and perhaps this definition is its finest contribution to the spectacular phenomenology of anxiety. Moreover, Tillich has some illuminating insights about the anxiety of emptiness and meaninglessness, which are important for the history of the existential philosophy. It is interesting how the protestant theologian tries to answer to Heidegger: while the German philosopher asserted that we must avoid fear and we have to embrace anxiety as a route to personal authenticity, Tillich notes that we should transform anxiety into fear, because courage is more likely to "abolish" fear.

By the example of the “Christ and the woman the work of taken in adultery” (“Christus und die Ehebrecherin”) painting, the article considers the role of German painter Lucas Cranach the Elder and his workshop in spreading the Reformation ideas. The choice of that specific artwork stems from the painter’s frequent usage of that biblical plot and from many variations which have survived to the present day. The authors intend not only to compare the different periods of Cranach’s creative activity but also to reveal, with the help of the iconological method, the context and the main motives which influenced the transformation of his works. To characterize one of the most important factors – the religious context of the early Modern times – the authors refers to the quotations from the Lutheran interpretation of the biblical story about an adulteress, based on Martin Luther’s sermon of 1531. They also do not overlook the third-party sources of inspiration, that belong to the pre-Reformation period or have no connection with the Reformation at all. Therefore, the article tries to define the peculiarities of Cranach’s works of art and to find the intersection point between the well-established canons of art tradition and the visualization of the new protestant principle of the “sola gratia” (“only grace”).

In many parts of Europe complementary forage crops such as maize silage, fodder beet and whole crop cereals have been widely used in dairy cow ration. In France, Germany and Holland, over 2.5 million hectares of maize are grown for silage, while in Denmark fodder beet and whole crop cereals are an integral part of most dairy cow rations. With the introduction of milk quota many farmers in the UK tried to maintain margin/litre by placing greater reliance on high quality home produced forage. On many grassland farms this strategy met with limited success as grass silage is often an unpredictable and variable commodity which is prone to low intakes. At the same time evidence was being accumulated in the UK as to the potential benefits of mixed forage diets in dairy cow ration. As a result the Milk Marketing Board of England and Wales established a programme work to determine the effect of incorporating a range of alternative forages or forage substitutes into grass silage based diets, on DM intake and milk production.

AbstractThis article describes four models of connecting the biblical option for the poor with theological ethics. The charity model denies any political significance of this option. The fundamental critical model connects this theological option exclusively with a confessional critique of western capitalism and its market approach. The political advice model does not give an explicit account of its theological groundings but tries to present practicable political solutions. Finally the public theology model which is advocated in this article connects a clear theological profile with the involvement in the public debate on economic strategies which reflect the option for the poor. For this, public theology has to be bilingual, speaking a theological and a secular language; moreover, because of its involvement in the public debate public theology can be understood as a liberation theology for a democratic society. The article presents Martin Luther and Dietrich Bonhoeffer as public theologians who, in their time, have been advocates for the poor. The memorandum of the German Protestant churches of 2006 on poverty is presented as an example of public theological involvement of the church in our time. The article ends with a reflection on eschatological justice.

ХансГеорг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое свт. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.

ХансГеорг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое свт. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy.

The text analyzed data from two German crowdfunding investments issued by one initiator in the real estate industry, involving a total of 1,692 investors. One fund has a classical investment structure while the initiator used an innovative approach with a tokenised investment product based on the Ethereum blockchain technology in the second one. This paper tries to find the impact on the demographics of the funds and the profitabi lity for the initiator when making a structural change from a classical investment with a minimum investment size of EUR 1,000 to a tokenised investment structure with a mini mum investment of EUR 1. The results show no impact from tokenisation on the structure of the investors´ gender and only minor impact on the age of the investors. But the findings highlight that lowering the minimum investment to EUR 1 via tokenisation to attract more investors, diminishes the profit margin for the initiator substantially. Because every inves tor comes at an acquisition cost, only a certain number of loss-making small investments in relation to profitable high investments can be compensated. Since it is not possible to precisely determine the density distribution of investment sizes in advance to placing a new investment, it is recommended to give up the minimum investment size of EUR 1 to avoid the risk of attracting too many investors at a deficit, hence diminishing the profit margin of the funds.

Abstract Two hypotheses on identity lay at the core of this paper. (1) Doeschka Meijsing presents identity as unstable and as a construct of one’s own in three novels. (2) Meijsing uses memory discourses and cultural phenomena to display how characters struggle when (re-)constructing their identities. Pip (Over de liefde, 2008), has to deal with the secret affair of her female lover who has got pregnant. She refuses to be the ‘left one’ everyone feels pity for. As a result, she has to create a new identity that doesn’t fit the expectations of others. In 100% Chemie (2002), an unnamed daughter of a German migrant and Dutch father grew up in the Netherlands. As she doesn’t identify with any nationality she seeks to stabilize her fragmented identity. Investigating the history of her German family she tries to create her own identity. Robert Martin, main character of De tweede man (2000), struggles with the legacy of his brother Alexander who has passed away. Robert has not only inherited his brother’s fortune but also his friends. They want Robert to replace Alexander. Robert has to create a new identity which fits their lifestyle. Meijsing’s characters feel as if they have ‘lost’ their identities, as far as they ‘owned’ ones. As a result, their stories stress views on identity: do they have fixed identities, which can be destroyed? Is identity a construction and if so, how can it be created? I discuss how cultural memory, especially counter-memory which questions memory discourses, impacts the construction of identity. Furthermore, I show how intersections of identity categories trouble Meijsing’s characters.

When Herman Melville began writing, publishing his first work in 1846, he joined an illustrious group of American authors defining American literature. Five years later in 1851, as he wrote what would become his best-known work, Moby-Dick, or The Whale, Melville began working to express a scientific understanding of the world beyond what language would allow. This led to Melville’s greatest writing experiment: to write beyond the limitations of language. Through his intimate relationship with the written word and a sustained effort to reproduce in language his ecological philosophy, Melville tried to mold language into an instrument of his will. He strove to represent how humans experience the world but found himself limited by language’s capacity for illustration; instead, he would have to write how humans experience the world. This “how” is evidenced in the poetics of three of Melville’s stories: Moby-Dick, “Bartleby, the Scrivener: A Tale of Wall Street,” and “Billy Budd, Sailor: An Inside Narrative.” In “Billy Budd, Sailor,” his final work, published posthumously, Melville successfully frees himself from the “oppressive totality of language” (Delbanco, 1993, p. 5), having evolved his writing past the need for language—something akin to what the German philosopher Martin Heidegger will later call “undergoing an experience with language” (1971, p. 57). To fully grasp the nature of this ultra-linguistic literary feat, this essay analyzes the evolution of Melville’s writing styles and poetics through the lenses of scientific, linguistic, and Heideggerian philosophy, in effect understanding Melville’s most ambitious undertaking through the discourses that came after him.

Anyone who experienced the late 20th century remembers the astonishing sexualization of Bulgarian culture that erupted with the first steps of the longed-for democracy. Bulgarian literature likewise took an active part in this process. It used the erotic narrative as a sign of its own ability to evolve; it tried to tie up the broken ties with the modernism between the two world wars, emulating American writers such as Henry Miller and Charles Bukowski. The article examines the work of those writers who revived the erotic narrative in Bulgarian literature in the 1990s and the beginning of the 21st century. It looks at the different genres of their writing: from the mass literature on mafia-and-crime themes through the attempt of the former emigrant Dimitar Bochev to become the “Bulgarian Bukowski” to the socially oriented novels of young at that time authors such as Palmi Ranchev and Stefan Kisyov. What all these authors have in common is their desire to become famous and marketable by reproducing the sexist Balkan model of male-female relations. Women’s Writing offered an alternative to this kind of literary erotica, which gained strength after the mid-1990s and found realization in the work of writers such as Silvia Choleva, Miglena Nikolchina and Emilia Dvorianova. The second part of the article is devoted to the erotic imagery in the work of Viktor Paskov. It traces its development from his earliest works (“Infantile Murders” and “Martina”) through the novel “Germany – a Dirty Tale” to his last book, “Autopsy of a Love”.

The presented study is an attempt at interpreting the relationship between Czech society and Jews, both the "ethnic" and "religious" ones, the Jewish identity and their problems upon the background of the development of the 1st and 2nd republics. While the former regime distinguished itself with a relatively liberal approach to the Jewish fellow citizens and a rapid push of anti-Semltism to the margin of society, the "2nd republic" introduced a number of anti-Jewish measures as early as January 1939. Th post-Munich regime was largely characteristic with a growing anti-Jewish hatred emanating "from below". The analysis used as a basic source Přítomnost, a political and cultural weekly with opinions close to the Castle Group. The periodical was marked with its ability to adopt a non-partisan, broad and multilateral look at the contemporary situation as well as a fine ability to highlight the most important contemporary questions and which displayed a will for a committed service to the first-republic democracy. The genesis of the Jewish issue in Přítomnost only reached a turning point in the 1930s; until then it had a form of an opinion clash between the representatives of the Czech-Jewish and Zionist movements. The argument was dominated by mutual accusations of allegedly being the biggest enemy of internal loyalty to the state. Assimilated Jews, who still called themselves Jews-Czechs or Czechs of the Jewish belief, and Zionists, committed and proud representatives of the Jewish nation reproduced in their arguments the antagonism between three identities: the Jewishness, the Czech (or Czechoslovak) national aspirations and the German national aspirations. Peroutka himself was an advocate of Czech-Jewish assimilation. Starting the 1930s Přítomnost was dominated by the theme of German anti-Semitism, its echo in the traditional dispute between advocates of assimilation and Zionists (until 1933), the growing influence of Hitlerism on the domestic German and Czech nationalisms as well as the topic of the German and Austrian emigration with its Jewish part (after 1934). All of these contributions confirmed the truthfulness of a major Czech self-stereotype of Czechoslovakia as an island of peace and freedom, although anti-Semitism rapidly spread in the North Bohemian borderland with its majority German population and the Prague-based German university. Despite this Přítomnost reacted to the altered political situation and it voiced a more reserved stance in its criticism of the German Reich since 1936. In early 1938 Peroutka, who was realistically considering the extent of tolerance of Czech society, warned the Jewish fellow citizens of the demand of solidarity with Jewish refugees. A real crisis only appeared next February. In the atmosphere of the "policy of national egoism", the strategy Peroutka had espoused, Přítomnost tried to protect Czech Jews, an integral part of the Czech nation. However, on evident tactical grounds Peroutka openly gave up responsibility for domestic German Jewry. As a result, the weekly slid even before March 15, 1939 from a broad democratic platform to a much narrower basis of national survival. However, it certainly did not join the strong contemporary anti-Semitic current, as it is sometimes alleged.

Ханс Георг Бек (1910-1999), крупнейший немецкий византинист ХХ в., прошёл путь от бенедиктинского монаха до мюнхенского профессора, создателя всеобъемлющей концепции истории Византии и византийской культуры. Вопросы истории Церкви и богословия занимали его с первых шагов научной деятельности. Будучи учеником крупнейшего историка схоластики Мартина Грабмана, Бек усвоил томистский взгляд на богословие и потому отрицал реальное различение в Боге сущности и энергий, раскрытое св. Григорием Паламой. Но если в своей первой статье «Борьба за томистское понимание богословия в Византии» (1935) Бек критикует паламизм «извне», с позиций неосхоластики, то в своей светской диссертации о Феодоре Метохите (1952) - уже «изнутри», пытаясь доказать несовместимость паламизма с халкидонитским православием. Помимо общих соображений о малой креативности византийского народного духа, Х. Г. Бек опирается в этом вопросе на идею В. С. Соловьёва (1853-1900) о том, что византийское монашество с ранних веков было заражено монофизитством. Именно поэтому, по мысли Бека, оно и допустило столь «странное» и «антропоморфистское» учение, как паламитский исихазм (эти два явления Бек чётко не разграничивал). Hans-Georg Beck (1910-1999), the most outstanding 20th-century German Byzantinist, has gone a long way from a Benedictine monk to professor in Munich, a creator of a comprehensive conception of Byzantine general and cultural history. The problems of ecclesiastical history and theology were in the center of his scientific activity from its first steps on. As a student of Martin Grabmann, a prominent historian of Western scholasticism, Beck appropriated the Thomist view of theology. That is why he denied the real distinction between essence and energies in God, which had been disclosed and analyzed by Gregory Palamas. If in his first 1935 article, The Struggle for the Thomist Concept of Theology in Byzantium, Beck criticized Palamism «from outside», i. e., from the neoscholastic viewpoint, it was later then, in his secular thesis of 1952, that the German scholar tried to censure the Palamite doctrine «from inside» by making the case of its incompatibility with the Chalcedonian Orthodoxy. Besides some general considerations about a putative barrenness of the Byzantine folk spirit (Volksgeist), in the question of Chalcedonian Orthodoxy and its survival in the Late Byzantium Beck leaned on Vladimir Solov’ev’s (1853-1900) idea of Byzantine monasticism as being infected from the early stage on with the Monophysitism. Making no clear-cut distinction between Hesychasm in general and Palamism as its most elaborated form, Beck saw in this Monophysite infection the very reason of the Palamite hesychasm being tolerated, accepted and officially stated by the Byzantine Orthodoxy, although it had been a very ‘strange’ and ‘anthropomorphite’ teaching.

Over the past decade the voice synthesiser Vocaloid has gained great popularity in Japan. Critics debate on whether Vocaloid can be called a new musical instrument and if its creation marks a new era in (Japanese) popular music. The unique characteristic of a Vocaloid is its Alter Ego, its “virtual shape”, which is illustrated like common anime or manga characters such as Sailor Moon or Kamikaze Kaito Jeanne, thus owning not just a name but also human-like features. It was due to the use of avatar images that Vocaloid managed to spread across the world via the internet. The most famous anthropomorphic singer is called Hatsune Miku and is known for her long turquoise-coloured hair tied up in two ponytails. Being the uncrowned princess of Nico Nico Douga—the Japanese equivalent of YouTube, Miku opened up the pathway for even more Vocaloids like Luka Megurine or Rin and Len Kagamine. The contiguity of the new creating type to the “screen arts” is maintained by its own existence in the sphere of digital media. This new phenomenon is not very known in Europe, so the question on the principles of its existence is a vital one to discuss. Furthermore, we shall test how its music and appearance are perceived by people who do not belong to the fandom. How does a Non-Japanese listener react to a musical performance done by a computer program? One of the first answers to this question can be found in a study, which was conducted at the Martin-Luther-University in Halle (Saale), Germany. It focused on the reactions of the listeners. Although Europeans do not show as much interest in artificial intelligence as the Japanese, the test subjects showed great sympathy towards the singing program. The essay’s content is divided into four parts. It begins with a contemplation of Vocaloids sociological aspects (1), followed by the introduction of a selfproduced classification of its performances (2) and continues with an explanation on how the experimental research was conducted (3). The last part contains a summarised presentation of the results and a perspective on future research (4). The authors claim this research to be one of the very first tries to shed light on how the popularity of this new musical phenomenon can be explained.

Martin K. Sorge. The Other Price of Hitler's War. German Military and Civilian Losses Resulting from World War II. Westport, CT: Greenwood Press, 1986. Pp. xx, 175. Cloth, $32.95; M. K. Dziewanowski. War At Any Price: World War II in Europe, 1939-1945. Englewood Cliffs, NJ: Prentice-Hall, 1987. Pp. xiv, 386. Paper, $25.67. Review by Lawrence S. Rines of Quincy Community College. David Goldfield. Promised Land: The South Since 1945. Arlington Heights, IL: Harlan Davidson, Inc., 1987. Pp. xiii, 262. Cloth, $19.95, Paper, $9.95; Alexander P. Lamis. The Two Party South. New York: Oxford University Press, 1984. Pp. x, 317. Cloth, $25.00; Paper, $8.95. Review by Ann W. Ellis of Kennesaw College. Walter J. Fraser, Jr., R. Frank Saunders, Jr., and Jon L. Wakelyn, eds. The Web of Southern Social Relations: Women, Family, and Education. Athens: University of Georgia Press, 1985. Pp. XVII, 257. Paper, $12.95. Review by Thomas F. Armstrong of Georgia College. William H. Pease and Jane H. Pease. The Web of Progress: Private Values and Public Styles in Boston and Charleston, 1828-1842. New York and Oxford: Oxford University Press, 1985. Pp. xiv, 334. Paper, $12.95. Review by Peter Gregg Slater of Mercy College. Stephen J. Lee. The European Dictatorships, 1918-1945. London and New York: Methuen, 1987. Pp. xv, 343. Cloth, $47.50; Paper, $15.95. Review by Brian Boland of Lockport Central High School, Lockport, IL. Todd Gitlin. The Sixties: Days of Hope, Days of Rage. New York: Bantam, 1987. Pp. 483. Cloth, $19.95; Maurice Isserman. IF I HAD A HAMMER... : The Death of the Old Left and the Birth of the New Left. New York: Basic Books, 1987. Pp. xx, 244. Cloth, $18.95. Review by Charles T. Banner-Haley of Martin Luther King, Jr. Center for Nonviolent Social Change, Inc. Donald Alexander Downs. Nazis in Skokie: Freedom, Community, and the First Amendment. Notre Dame IN: Notre Dame Press, 1985. Pp. 227. Paper, $9.95. Review by Benjamin Tate of Macon Junior College. Paul Preston, The Triumph of Democracy in Spain. London and New York: Methuen, 1986. Pp. 227. Cloth, $32.00. Review by Victoria L. Enders of Northern Arizona University. Robert B. Downs. Images of America: Travelers from Abroad in the New World. Urbana and Chicago: University of Illinois Press, 1987. Pp. 232. Cloth, $24.95. Review by James F. Marran of New Trier Township High School, Winnetka, IL. Joel H. Silbey. The Partisan Imperative: The Dynamics of American Politics Before the Civil War. New York and Oxford: Oxford University Press, 1985. Pp. viii, 234. Paper, $8.95. Review by John T. Reilly of Mount Saint Mary College. Barbara J. Howe, Dolores A. Fleming, Emory L. Kemp, and Ruth Ann Overbeck. Houses and Homes: Exploring Their History. Nashville: The American Association for State and Local History, 1987. Pp. xii, 168. Paper, $13.95; $11.95 to AASLH members. Review by Marsha L. Frey of Kansas State University. Thomas C. Cochran. Challenges to American Values: Society, Business and Religion. New York and Oxford: Oxford University Press, 1987. Pp. 147. Paper, $6.95. Review by H. Roger Grant of University of Akron. M.S. Anderson. Europe in the Eighteenth Century, 1713-1783. London and New York: Longman, 1987. Third Edition. Pp. xii, 539. Cloth, $34.95. Review by Robert Lindsay of the University of Montana.

Michael Lucas Leopold Willmann (1630–1706) was born in Königsberg (now Kalinin grad in Russia), where his first teacher was Christian Peter, a well -off guild painter. After years of journeys of apprenticeship and learning in the Netherlands, the young artist returned to his homeland, after Matthias Czwiczek’s death in 1654 probably hoping for the position of the painter at the court of Great Elector Frederick William (1620–1688).What served to draw the ruler’s attention to himself was probably the lost painting, described by Johann Joachim von Sandrart as follows: ‘the Vulcan with his cyclops makes armour for Mars and a shield and a spear for Minerva’. The failure of these efforts led the future ‘Apelles’ to emigrate to Silesia, where he created a family painting workshop in Lubiąż (Leubus), and following the conversion from Calvinism to Catholicism, he became a Cistercian painter, creating famous works of art in religious or secular centres of Crown Bohemia. What connects him to Prussia is another painting of great importance in his career, the little -known ‘Apotheosis of the Great Elector as a Guardian of Arts’ from 1682. The successor to Great Elector Frederick III (1657–1713) was crowned in 1701 as the ‘king of Prussia’. The ceremony required an appropriate artistic setting, which prompted many artists to flock to Königsberg, including a Dutchman from Leiden, the painter Justus Bentum, a pupil of Gottfred Schalken, who reached the capital of the new kingdom together with his son Philip Christian. After studying from his father, Philip Christian Bentum (ok. 1690 – po 1757) followed in the footsteps of the famous Willmann, and went on a journey, from which he never returned to Prussia. He went first to imperial Prague, where he collaborated with Peter Brandl and converted to Catholicism, following which he travelled to Silesia. After 1731, he took part in the artistic projects of Bishop Franz Ludwig von Pfalz–Neuburg of Wrocław (Breslau) and Abbot Constantin Beyer, who completed the project begun by Freiberger and Willmann: the extension and decoration of the Cistercian Abbey in Lubiąż. It was there that he made the largest in Europe canvas -painted oil plafond of the Prince’s Hall and completed his opus magnum: covering all the library walls and vaults with painting. Those pro -Habsburg works were finished two years before the death of Emperor Charles VI (1685–1740) and the military invasion of Silesia by Frederick II Hohenzollern (1712–1786), great - -grandson of the Great Elector. The fate of the artists mentioned in the title was intertwined with Königsberg and Lubiąż. Both converts set off for the professional maturity from the Prussian capital via Prague to Silesia. They can be compared by the Dutch sources of their art and a compilation method of creating images using print ‘prototypes’. Their inner discrepancy can be seen in the choice of these patterns, as they followed both the Catholic Rubens and the Protestant Rembrandt Van Rijn. They were connected with the provinces playing a key role in Central -European politics: here the Hohenzollerns competed for power in Central Europe with the Habsburgs. They were witnessesto the game for winning Silesia, and even took part in it by creating propagandistic art. Both of them worked for Bishop Franz Ludwig von Pfalz–Neuburg (1664–1732), associated with the Emperor, a kind of the capo di tutti capi of the Counter -Reformation in Silesia. Bentum eagerly imitated selected compositions of his predecessor and master from Lubiąż, and I think he even tried to surpass him in scale and precision. The artistic competition with Willman is visible in the paintings of the library in Lubiąż. There, he presented an Allegory of Painting, which shows the image of Willmann carried by an angel, while the inscription praising the qualities of his character calls him ‘Apelles’. The work of both painters, who took their first steps in the profession as Protestants in Königsberg, but became famous through their work for Catholics, provides an interesting material for the analysis of the general topic of artistic careers on the periphery of Europe, the relationship between the centres and the periphery, as well as for two stages of re -Catholisation in Silesia treated as an instrument of power. It was usually pointed out how much separates the two painters, but no one has ever tried to show what unites them. The comparison of the sources, motifs, and outstanding achievements of both of them, especially in Lubiąż, gives a more complete picture of their activity deeply immersed in the politics of their times. This picture is not as unambiguous as it has been so far, highlighting the political and propaganda aspects of their career spreading out between the coastal Protestant north and the Catholic south. The drama of their lives took place in Silesia, where the multiple dividing lines of Europe intersected. The idea of narrating the parallel fates of two artists with great Politics in the background (as in he case of Plutarch’s ‘Parallel Lives’) came to my mind years ago when I curated the Exhibition ‘Willmann – Drawings. A Baroque Artist’s Workshop’ (2001, National Museum in Wrocław, in cooperation with Salzburg and Stuttgart). The present paper was to be included in the volume accompanying that project initiated by Andrzej Kozieł (Willmann and Others. Painting, Drawing and Graphic Arts in Silesia and Neighbouring Countries in the Seventeenth and Eighteenth Centuries, ed. A. Kozieł, B. Lejman, Wrocław 2002), but I withdrew from its publication. I am hereby publishing it, thanking Małgorzata Omilanowska for her presence at the opening of this first great exhibition of mine in 2001, as well for the excellent cooperation with my Austrian, Czech, German, and Polish colleagues. This text, referring to the topic of our discussions at the time – as on the event of the above -mentioned exhibition I spoke at a press conference in Stuttgart’s Staatsgalerie, where the curator of the German exhibition was Hans Martin Kaulbach, exactly two days after the attack on WTC.

BackgroundNurses play a key role in the management of Systemic Lupus Erythematosus (SLE) due to their close contact with the patient. Well-structured resources and specialized training are necessary to ensure comprehensive and quality care. However, no complete clinical practice guidelines for nurses have been developed for the management of SLE in Spain or Europe [1].ObjectivesIn this context, the OpenReuma scientific society decided to promote the RECOMIENDAles project, the aim of which is to create consensus-based recommendations for the management of SLE patients by nurses in Spain.MethodsFollowing a bibliographic review, the Delphi method [2] was followed to reach the consensus and a structured survey was sent to nurses with expertise in SLE. Two successive rounds were conducted. Consensus was established when at least 70% of the panelists agreed or disagreed on a topic.The final questionnaire contained 90 items divided into 3 sections (Figure 1).ResultsIn Spain, few nurses could be considered experts in SLE, hence the number of panelists was small: 25 nurses from different specialties (Rheumatology: 80%, Autoimmune Disease Units: 4%, Internal Medicine: 4%, and Day Hospital Services: 12%) with sufficient experience to ensure validated recommendations that could translate into practice. All the participants worked in public hospitals and had more than 2 years of experience treating SLE patients.A high consensus was reached on the role and responsibilities that nurses should have in relation to SLE patient management. The main results are summarized in Table 1.Table 1.Summary of the main recommendations reached in the RECOMIENDAles Project.RECOMMENDATIONS% of agreement (7 – 9 score)General recommendations•Multidisciplinary teams with at least one nurse trained in SLE100%•Participate throughout the SLE patient care process and have their own agenda of visits and content92%•Psychological and social worker support96%•Access to continuous training (SLE management, individual and group counselling and communication techniques)100%•Access to research projects96%Specific recommendationsDiagnosis:•Inform the patient about the diagnosis (manage expectations and resolve doubts and fears)100%•Provide contact channels with the service and reliable sources of information100%•Collaborate in the physical examination92%•Collaborate performing diagnostic tests76%Education:•Have a structured plan for patient education, engaging family and friends100%•Inform about the pathology (disease course, symptoms indicating aggravation, comorbidities)96%•Inform about healthy lifestyle habits (diet, hydration, exercise, rest patterns, photoprotection measures), avoiding toxic habits such as alcohol or smoking100%Treatment:•Play an active role in treatment training, including self-administration and adherence monitoring100%•Take part in the decision to introduce injectable therapy at home76%•Prepare a youth-adult therapeutic transition plan100%Follow-up:•Supervise patient condition to prevent comorbidities (diabetes, obesity, osteoporosis, cardiovascular problems)96%•Promote family planning measures100%•Monitor patient needs during the youth-adult transition96%ConclusionDespite the high consensus achieved, to bring these recommendations to fruition it is necessary to: 1) Reinforce the role and presence of the specialized nurse in multidisciplinary teams treating SLE patients; 2) Establish a specific training plan for nurses: accredited, subsidized and supported by the Scientific Societies; and 3) Create detailed clinical practice guidelines for the SLE nurse specialist.References[1]Urizar E, Antepara C, Urtaran-Laresgoiti M, Nuño-Solinís R. Servicios de Reumatología en España: Estado de situación. 2019.[2]Dalkey NC. The Delphi Method: An Experimental Study of Group Opinion. Santa Monica Rand Corp [Internet]. RAND Corporation; 1969 [cited 2021 Nov 19]; Available from: https://www.rand.org/pubs/research_memoranda/RM5888.htmlAcknowledgementsWe would like to thank all the expert nurses who participated in the RECOMIENDAles Delphi Project, without whom this project would not have been possible: Ana Isabel Rodríguez Vargas (Canarias University Hospital, Santa Cruz de Tenerife); Carmen Domínguez Quesada (Virgen Macarena University Hospital, Seville); Coral Mouriño Rodríguez (do Meixoeiro Hospital, Pontevedra); Cristina Campins Reus (Manacor Hospital, Balearic Islands); Esther Vílchez Ocaña (Marítimo Torremolinos Hospital, Málaga); Idoya Piudo de Blas (Navarra Hospital Complex, Navarra); Isabel Pozo Jiménez (University Hospital of Jerez de la Frontera, Cádiz); Jenny de la Torre Aboki (General and University Hospital, Alicante); José María Martín Martín (Nuestra Señora de Candelaria University Hospital, Santa Cruz de Tenerife); Juan Crisostomo Vacas Pérez (Reina Sofía University Hospital, Murcia); Laura Cano García (Malaga Regional University Hospital, Malaga); Manuel Moreno Galeano (Virgen Macarena University Hospital, Seville); Maria Rodero López (San Carlos Clinical Hospital, Madrid); María Amparo Molina Tercero (University Hospital of Gran Canaria Dr. Negrin, Las Palmas de Gran Canaria); María del Carmen Herrero Manso (12 de Octubre University Hospital, Madrid), Maria Dolores Aragón Álvarez (San Cecilio University Hospital, Granada); María Isabel Castro López (University Hospital Complexo of Santiago, A Coruña); María Luisa Uriondo Martínez (A Coruña University Hospital, A Coruña); Marta Rodríguez Álvarez (Burgos University Hospital, Burgos); Noor Al-Mashhandani (Civil Hospital of Malaga, Malaga); Nuria Sapena Fortea (Barcelona Clinic Hospital, Barcelona); Patricia García Casado (Ramón y Cajal University Hospital, Madrid); Rosa Serrano Loro (Germans Tries i Pujol Hospital, Barcelona); Silvia García Díaz (Sant Joan Despí Moisès Broggi Hospital, Barcelona) and Susana Fernández Sánchez (Santa Creu and Sant Pau Hospital, Barcelona).We would like to thank GSK for its financial support to this project. We would also like to thank Adelphi Targis S.L. for the logistical support provided to develop the project.Disclosure of InterestsLaura Cano Garcia Consultant of: GSK, fees for her advice as a member of the Scientific Committee of the RECOMIENDAles Project., Carmen Dominguez Consultant of: GSK, fees for her advice as a member of the Scientific Committee of the RECOMIENDAles Project., Ana Isabel Rodriguez Vargas Consultant of: GSK, fees for her advice as a member of the Scientific Committee of the RECOMIENDAles Project., ELISA TRUJILLO MARTIN Consultant of: GSK, fees for her advice as a member of the Scientific Committee of the RECOMIENDAles Project., José Maria Martín Martín Consultant of: GSK, fees for his advice as a member of the Scientific Committee of the RECOMIENDAles Project.

Introduction. Concerto for oboe and orchestra in the music of modern time (20th – early 21st centuries), on the one hand, is based on the traditions of past eras, on the other hand, it contains a number of new stylistic trends, among which the leading trend is the pluralism of composer’s decisions. Despite this, the works created during this period by the composers of different national schools can be divided into three groups – academic, experimental, and pastoral. The article gives the review of them. Objective. The main objective of the article is to identify the features of genre stylistics in oboe concertos by composers of the 20th – early 21st centuries. Methods. In order to realize this objective, the elements of a number of general scientific and special musicological research methods have been used – historical-and-genetic, deductive, comparative, organological, stylistic, genre and performing analysis. Results and Discussion. The article discusses and systematizes the features of the genre stylistics of modern time oboe concertos. Based on the analysis of the historical-and-stylistic context, the correlation of traditions and innovations in the oboe-concerto genre, as well as the nature of the relationship between concerto and chamber manners as its common features are revealed. The classification of oboe concertos of the specified period by three genre-and-style groups – academic, experimental, and pastoral, is proposed. The main development trends in each of these groups are analyzed, taking into account the genre, national and individual-author’s stylistics (more than 70 pieces are involved). For the first time, the generalizations are proposed regarding the oboe expressiveness and techniques, generally gravitating towards universalism as a style dominant in the concerto genre. It is noted that, in spite of this main trend, the oboe in the concertos by modern time masters retains its fundamental organological semantics – the aesthetics and poetics of pastoral mode. The music of modern time, the count of which starts from the last decade of the 19th century and to present, comes, on the one hand, as a unique encyclopedia of the previous genres and styles, and on the other hand, as a unique multicomponent artistic phenomenon of hypertext meaning. The first is embodied in the concept of the style pluralism which means the priority of the person’s (composer’s and performer’s) component in aesthetics and poetics of a musical work. The second involves an aspect of polystylistics that is understood in two meanings: 1) aesthetic, when different stylistic tendencies are represented in a particular artistic style; 2) purely “technological”, which is understood as the technique of composing, when different intonation patterns in the form of style quotations and allusions (according to Alfred Schnittke) constitute the compositional basis of the same work. It is noted that the oboe concertos of the modern time masters revive the traditions of solo music-making, which were partially lost in the second half of the 19th century. At the new stage of evolution, since the early 20th century (1910s), the concerto oboe combines solo virtuosity with chamber manner, which is realized in a special way by the authors of different styles. Most of them (especially in the period up to the 1970s–1980s of the previous century) adhere to the academic model which is characterized by a three-part composition with a tempo ratio “fast – slow – fast” with typical structures of each of the parts – sonata in the first, complex three-part in the second, rondo-sonata in the third, as well as traditional, previously tried and used means of articulation and stroke set (concertos by W. Alvin, J. Horovitz – Great Britain; E. T. Zwillich, Ch. Rouse – USA; O. Respighi – Italy; Lars-Erik Larrson – Switzerland, etc.). The signs of the oboe concertos of the experimental group are the freedom of structure both in the overall composition and at the level of individual parts or sections, the use of non-traditional methods of playing (J. Widmann, D. Bortz – Germany; C. Frances-Hoad, P. Patterson – England; E. Carter – USA; J. MacMillan – Scotland; O. Navarro – Spain; N. Westlake – Australia). The group of pastoral concertos is based on highlighting the key semantics of oboe sound image. This group includes concertos of two types – non-programmatic (G. Jacob, R. Vaughan Williams, M. Arnold – Great Britain; О. T. Raihala – Finland; M. Berkeley, Е. Carter – USA and other authors); programmatic of two types – with literary names (L’horloge de flore J. Fran&#231;aix – France; Helios, Two’s Company T. Musgrave; Angel of Mons J. Bingham – Great Britain); based on the themes of the world classics or folklore (two concertos by J. Barbirolli – Great Britain – on the themes of G. Pergolesi and A. Corelli; Concerto by B. Martinu – Czechia – on the themes from Petrushka by I. Stravinsky, etc.). This group of concertos also includes the genre derivatives, such as suite (L’horloge de flore J. Fran&#231;aix); fantasy (Concerto fantasy for oboe, English horn and orchestra by V. Gorbulskis); virtuoso piece (Pascaglia concertante S. Veress); concertino (Concertino by N. Scalcottas, R. Kram, A. Jacques); genre “hybrids” (Symphony-Concerto by J. Ibert; Symphony-Concerto by T. Smirnova; Chuvash Symphony-Concerto by T. Alekseyeva; Concerto-Romance by Zh. Matallidi; Concerto-Poem for English horn, oboe and orchestra by G. Raman). Conclusions. Thus, the oboe concerto in the works by modern time composers appears as a complex genre-and-intonation fusion of traditions and innovations, in which prevail the individual-author’s approaches to reproducing the specificity of the genre. At the same time, through the general tendency of stylistic pluralism, several lines-trends emerge, defined in this article as academic, experimental, and pastoral, and each of them can be considered in more detail in the framework of individual studies.

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A History of Ottoman-Hungarian Warfare, 1389 – 1526 (The Ottoman Empire and Its Heritage, 63), Leiden / Boston 2018, Brill, XIV u. 504 S. / Abb., € 135,00. (Sándor Papp, Szeged) Rubin, Miri, Cities of Strangers. Making Lives in Medieval Europe (The Wiles Lectures), Cambridge [u. a.] 2020, Cambridge University Press, XV u. 189 S. / Abb., £ 18,99. (Uwe Israel, Dresden) Hummer, Hans, Visions of Kinship in Medieval Europe (Oxford Studies in Medieval European History), Oxford / New York 2018, Oxford University Press, 380 S., £ 65,00. (Wolfgang P. Müller, New York) Kuehn, Thomas, Family and Gender in Renaissance Italy 1300 – 1600, Cambridge / New York 2017, Cambridge University Press, XV u. 387 S., £ 24,99. (Inken Schmidt-Voges, Marburg) Houlbrooke, Ralph, Love and Dishonour in Elizabethan England. Two Families and a Failed Marriage, Woodbridge 2018, The Boydell Press, XX u. 272 S., £ 50,00. (Inken Schmidt-Voges, Marburg) Müller, Miriam, Childhood, Orphans and Underage Heirs in Medieval Rural England. Growing up in the Village (Palgrave Studies in the History of Childhood), Cham 2019, Palgrave Macmillan, XII u. 213 S. / Abb., € 74,89. (Carola Föller, Erlangen) Parsons, Ben, Punishment and Medieval Education, Cambridge 2018, D. S. Brewer, VII u. 252 S. / Abb., £ 60,00. (Benjamin Müsegades, Heidelberg) Boer, Jan-Hendryk de / Marian Füssel / Maximilian Schuh (Hrsg.), Universitäre Gelehrtenkultur vom 13.–16. Jahrhundert. Ein interdisziplinäres Quellen- und Methodenhandbuch, Stuttgart 2018, Steiner, 589 S. / Abb., € 78,00. (Caspar Hirschi, St. Gallen) Jones, Robert W. / Peter Coss (Hrsg.), A Companion to Chivalry, Woodbridge / Rochester 2019, The Boydell Press, IX u. 338 S. / Abb., £ 60,00. (Stefan G. Holz, Heidelberg / Stuttgart) Schreier, Gero, Ritterhelden. Rittertum, Autonomie und Fürstendienst in niederadligen Lebenszeugnissen des 14. bis 16. Jahrhunderts (Mittelalter-Forschungen, 58), Ostfildern 2019, Thorbecke, 393 S., € 52,00. (Gerhard Fouquet, Kiel) Sabaté, Flocel (Hrsg.), The Crown of Aragon. A Singular Mediterranean Empire (Brill’s Companions to European History, 12), Leiden / Boston 2017, Brill, XIII u. 364 S., € 223,00. (Nikolas Jaspert, Heidelberg) Jostkleigrewe, Georg, Monarchischer Staat und „Société politique“. Politische Interaktion und staatliche Verdichtung im spätmittelalterlichen Frankreich (Mittelalter-Forschungen, 56), Ostfildern 2018, Thorbecke, 493 S. / Abb., € 58,00. (Gisela Naegle, Gießen / Paris) Flemmig, Stephan, Die Bettelorden im hochmittelalterlichen Böhmen und Mähren (1226 – 1346) (Jenaer mediävistische Vorträge, 7), Stuttgart 2018, Steiner, 126 S., € 29,00. (Jörg Seiler, Erfurt) Bendheim, Amelie / Heinz Sieburg (Hrsg.), Prag in der Zeit der Luxemburger Dynastie. Literatur, Religion und Herrschaftskulturen zwischen Bereicherung und Behauptung (Interkulturalität, 17), Bielefeld 2019, transcript, 197 S. / Abb., € 34,99. (Julia Burkhardt, München) The Countryside of Hospitaller Rhodes 1306 – 1423. Original Texts and English Summaries, hrsg. v. Anthony Luttrell / Gregory O’Malley (The Military Religious Orders: History, Sources, and Memory), London / New York 2019, Routledge, IX u. 323 S., £ 105,00. (Alexander Beihammer, Notre Dame) Neugebauer-Wölk, Monika, Kosmologische Religiosität am Ursprung der Neuzeit. 1400 – 1450, Paderborn 2019, Schöningh, 838 S., € 168,00. (Heribert Müller, Köln) Välimäki, Reima, Heresy in Late Medieval Germany. The Inquisitor Petrus Zwicker and the Waldensians (Heresy and Inquisition in the Middle Ages, 6), Woodbridge / Rochester 2019, York Medieval Press, XV u. 335 S. / Abb., £ 75,00. (Thomas Scharff, Braunschweig) Machilek, Franz, Jan Hus (um 1372 – 1415). Prediger, Theologe, Reformator (Katholisches Leben und Kirchenreform im Zeitalter der Glaubensspaltung, 78/79), Münster 2019, Aschendorff, 271 S., € 29,90. (Klara Hübner, Brno) Kopietz, Matthias, Ordnung, Land und Leute. Politische Versammlungen im wettinischen Herrschaftsbereich 1438 – 1547 (Studien und Schriften zur Geschichte der Sächsischen Landtage, 6), Ostfildern 2019, Thorbecke, 472 S. / graph. Darst., € 60,00. (Stephan Flemmig, Jena / Leipzig) Erdélyi, Gabriella, Negotiating Violence. Papal Pardons and Everyday Life in East Central Europe (1450 – 1550) (Studies in Medieval and Reformation Traditions, 213), Leiden / Boston 2018, Brill, X u. 247 S. / Abb., € 129,00. (Gerd Schwerhoff, Dresden) Proske, Veronika, Der Romzug Kaiser Sigismunds (1431 – 1433). Politische Kommunikation, Herrschaftsrepräsentation und -rezeption (Forschungen zur Kaiser- und Papstgeschichte des Mittelalters, 44), Wien / Köln / Weimar 2018, Böhlau, VIII u. 447 S. / Abb., € 50,00. (Karel Hruza, Wien) Leukel, Patrick, „all welt wil auf sein wider Burgundi“. Das Reichsheer im Neusser Krieg 1474/75 (Krieg in der Geschichte, 110), Paderborn 2019, Schöningh, XI u. 594 S. / graph. Darst., € 148,00. (Steffen Krieb, Mainz) Zwart, Pim de / Jan Luiten van Zanden, The Origins of Globalization. World Trade in the Making of the Global Economy, 1500 – 1800 (New Approaches to Economic and Social History), Cambridge [u. a.] 2018, Cambridge University Press, XVI u. 338 S. / Abb., £ 20,99. (Angelika Epple, Bielefeld) Veluwenkamp, Jan. W. / Werner Scheltjens (Hrsg.), Early Modern Shipping and Trade. Novel Approaches Using Sound Toll Registers Online (Brill’s Studies in Maritime History, 5), Leiden / Boston 2018, Brill, XII u. 243 S. / Abb., € 110,00. (Patrick Schmidt, Rostock) Pettigrew, William A. / David Veevers (Hrsg.), The Corporation as a Protagonist in Global History, c. 1550 – 1750 (Global Economic History Series, 16), Leiden / Boston 2019, Brill, X u. 332 S., € 130,00. (Yair Mintzker, Princeton) Biedermann, Zoltán / Anne Gerritsen / Giorgio Riello (Hrsg.), Global Gifts. The Material Culture of Diplomacy in Early Modern Eurasia (Studies in Comparative World History), Cambridge [u. a.] 2018, Cambridge University Press, XVI u. 301 S. / Abb., £ 75,00. (Jan Hennings, Uppsala / Wien) Ginzberg, Eitan, The Destruction of the Indigenous Peoples of Hispano America. A Genocidal Encounter, Brighton / Chicago / Toronto 2019 [zuerst 2018], Sussex Academic Press, XV u. 372 S. / Abb., £ 40,00. (Silke Hensel, Münster) Saladin, Irina, Karten und Mission. Die jesuitische Konstruktion des Amazonasraums im 17. und 18. Jahrhundert (Historische Wissensforschung, 12), Tübingen 2020, Mohr Siebeck, XX u. 390 S. / Abb., € 69,00. (Christoph Nebgen, Saarbrücken) Verschleppt, verkauft, versklavt. Deutschsprachige Sklavenberichte aus Nordafrika (1550 – 1800). Edition und Kommentar, hrsg. v. Mario Klarer, Wien / Köln / Weimar 2019, Böhlau, 249 S. / Abb., € 40,00. (Stefan Hanß, Manchester) Alfani, Guido / Matteo Di Tullio, The Lion’s Share. Inequality and the Rise of the Fiscal State in Preindustrial Europe (Cambridge Studies in Economic History), Cambridge [u. a.] 2019, Cambridge University Press, XII u. 232 S., £ 31,99. (Peer Vries, Amsterdam) Corens, Liesbeth / Kate Peters / Alexandra Walsham (Hrsg.), Archives and Information in the Early Modern World (Proceedings of the British Academy, 212), Oxford 2018, Oxford University Press, XVIII u. 326 S. / Abb., £ 70,00. (Maria Weber, München) Eickmeyer, Jost / Markus Friedrich / Volker Bauer (Hrsg.), Genealogical Knowledge in the Making. Tools, Practices, and Evidence in Early Modern Europe (Cultures and Practices of Knowledge in History / Wissenskulturen und ihre Praktiken, 1), Berlin / Boston 2019, de Gruyter Oldenbourg, X u. 349 S. / Abb., € 79,95. (Lennart Pieper, Münster) Sittig, Claudius / Christian Wieland (Hrsg.), Die „Kunst des Adels“ in der Frühen Neuzeit (Wolfenbütteler Forschungen, 144), Wiesbaden 2018, Harrassowitz in Kommission, 364 S. / Abb., € 82,00. (Jens Niebaum, Münster) Wall, Heinrich de (Hrsg.), Recht, Obrigkeit und Religion in der Frühen Neuzeit (Historische Forschungen, 118), Berlin 2019, Duncker &amp; Humblot, 205 S., € 89,90. (Cornel Zwierlein, Berlin) Rahn, Thomas / Hole Rößler (Hrsg.), Medienphantasie und Medienreflexion in der Frühen Neuzeit. Festschrift für Jörg Jochen Berns (Wolfenbütteler Forschungen, 157), Wiesbaden 2018, Harrassowitz in Kommission, 419 S. / Abb., € 82,00. (Andreas Würgler, Genf) Berns, Jörg J. / Thomas Rahn (Hrsg.), Projektierte Himmel (Wolfenbütteler Forschungen, 154), Wiesbaden 2019, Harrassowitz in Kommission, 421 S. / Abb., € 86,00. (Claire Gantet, Fribourg / Freiburg) Brock, Michelle D. / Richard Raiswell / David R. Winter (Hrsg.), Knowing Demons, Knowing Spirits in the Early Modern Period (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, XV u. 317 S. / Abb., € 96,29. (Rainer Walz, Bochum) Kaplan, Yosef (Hrsg.), Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities (Studies in Jewish History and Culture, 54), Leiden / Boston 2019, Brill, XXXVIII u. 616 S. / Abb., € 160,00. (Jorun Poettering, Hamburg) Gebke, Julia, (Fremd)‌Körper. Die Stigmatisierung der Neuchristen im Spanien der Frühen Neuzeit, Wien / Köln / Weimar 2020, Böhlau, 343 S., € 45,00. (Joël Graf, Bern) May, Anne Ch., Schwörtage in der Frühen Neuzeit. Ursprünge, Erscheinungsformen und Interpretationen eines Rituals, Ostfildern 2019, Thorbecke, 286 S. / Abb., € 39,00. (Gabriele Haug-Moritz, Graz) Godsey, William D. / Veronika Hyden-Hanscho (Hrsg.), Das Haus Arenberg und die Habsburgermonarchie. Eine transterritoriale Adelsfamilie zwischen Fürstendienst und Eigenständigkeit (16.–20. Jahrhundert), Regensburg 2019, Schnell &amp; Steiner, 496 S. / Abb., € 69,00. (Arndt Schreiber, Freiburg i. Br.) Hübner, Jonas, Gemein und ungleich. Ländliches Gemeingut und ständische Gesellschaft in einem frühneuzeitlichen Markenverband – Die Essener Mark bei Osnabrück (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 307), Göttingen 2020, Wallstein, 402 S. / Abb., € 34,00. (Gerd van den Heuvel, Hannover) Lück, Heiner, Alma Leucorea. Eine Geschichte der Universität Wittenberg 1502 bis 1817, Halle a. d. S. 2020, Universitätsverlag Halle-Wittenberg, 368 S. / Abb., € 175,00. (Manfred Rudersdorf, Leipzig) Saak, Eric Leland, Luther and the Reformation of the Later Middle Ages, Cambridge [u. a.] 2017, Cambridge University Press, XII u. 399 S., £ 90,00. (Benedikt Brunner, Mainz) Selderhuis, Herman J. / J. Marius J. Lange van Ravenswaay (Hrsg.), Luther and Calvinism. Image and Reception of Martin Luther in the History and Theology of Calvinism (Refo500 Academic Studies, 42), Göttingen / Bristol 2017, Vandenhoeck &amp; Ruprecht, 547 S. / Abb., € 130,00. (Benedikt Brunner, Mainz) Schilling, Heinz, Karl V. Der Kaiser, dem die Welt zerbrach, München 2020, Beck, 457 S. / Abb., € 29,95. (Martina Fuchs, Wien) Jostmann, Christian, Magellan oder Die erste Umsegelung der Erde, München 2019, Beck, 336 S. / Abb., € 24,95. (Jann M. Witt, Laboe) Lang, Heinrich, Wirtschaften als kulturelle Praxis. Die Florentiner Salviati und die Augsburger Welser auf den Märkten in Lyon (1507 – 1559) (Vierteljahrschrift für Sozial- und Wirtschaftsgeschichte. Beihefte, 248), Stuttgart 2020, Steiner, 724 S. / graph. Darst., € 99,00. (Oswald Bauer, Kastelruth) Schmidt, Maike, Jagd und Herrschaft. Praxis, Akteure und Repräsentationen der höfischen „vénerie“ unter Franz I. von Frankreich (1515 – 1547), Trier 2019, Verlag für Geschichte und Kultur, 415 S. / Abb., € 29,90. (Nadir Weber, Berlin) Richter, Angie-Sophia, Das Testament der Apollonia von Wiedebach. Stiftungswesen und Armenfürsorge in Leipzig am Vorabend der Reformation (1526 – 1539) (Quellen und Forschungen zur Geschichte der Stadt Leipzig, 18), Leipzig 2019, Leipziger Universitätsverlag, 313 S. / Abb., € 34,00. (Martin Dinges, Stuttgart) Faber, Martin, Sarmatismus. Die politische Ideologie des polnischen Adels im 16. und 17. Jahrhundert (Deutsches Historisches Institut Warschau. Quellen und Studien, 35), Wiesbaden 2018, Harrassowitz, 525 S., € 88,00. (Damien Tricoire, Trier) Woodcock, Matthew / Cian O’Mahony (Hrsg.), Early Modern Military Identities, 1560 – 1639. Reality and Representation, Woodbridge / Rochester 2019, D. S. Brewer, VI u. 316 S., £ 60,00. (Florian Schönfuß, Oxford) Henry Pier’s Continental Travels, 1595 – 1598, hrsg. v. Brian Mac Cuarta SJ (Camden Fifth Series, 54), Cambridge [u. a.] 2018, Cambridge University Press, XIII u. 238 S. / Karten, £ 44,99. (Michael Maurer, Jena) Scheck, Friedemann, Interessen und Konflikte. Eine Untersuchung zur politischen Praxis im frühneuzeitlichen Württemberg am Beispiel von Herzog Friedrichs Weberwerk (1598 – 1608). (Schriften zur südwestdeutschen Landeskunde, 81) Ostfildern 2020, Thorbecke, XI u. 292 S. / Abb., € 39,00. (Hermann Ehmer, Stuttgart) Scheffknecht, Wolfgang, Kleinterritorium und Heiliges Römisches Reich. Der „Embsische Estat“ und der Schwäbische Reichskreis im 17. und 18. Jahrhundert (Forschungen zur Geschichte Vorarlbergs. Neue Folge, 13), Konstanz 2018, UVK, 542 S. / Abb., € 59,00. (Jonas Stephan, Bad Sassendorf) Stoldt, Peter H., Diplomatie vor Krieg. Braunschweig-Lüneburg und Schweden im 17. Jahrhundert (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 303), Göttingen 2020, Wallstein, 488 S. / Abb., € 39,90. (Malte de Vries, Göttingen) Bräuer, Helmut, „… angst vnd noth ist vnser täglich brott …“. Sozial- und mentalitätsgeschichtliche Beobachtungen in Chemnitz während der ersten Hälfte des 17. Jahrhunderts, Leipzig 2019, Leipziger Universitätsverlag, 236 S. / Abb., € 29,00. (Ansgar Schanbacher, Göttingen) Brüser, Joachim, Reichsständische Libertät zwischen kaiserlichem Absolutismus und französischer Hegemonie. Der Rheinbund von 1658, Münster 2020, Aschendorff, XI u. 448 S. / Abb., € 62,00. (Wolfgang Burgdorf, München) Albrecht-Birkner, Veronika / Alexander Schunka (Hrsg.), Pietismus in Thüringen – Pietismus aus Thüringen. Religiöse Reform im Mitteldeutschland des 17. und 18. Jahrhunderts (Gothaer Forschungen zur Frühen Neuzeit, 13), Stuttgart 2018, Steiner, 327 S., € 55,00. (Thomas Grunewald, Halle a. d. S.) James, Leonie, The Household Accounts of William Laud, Archbishop of Canterbury, 1635 – 1642 (Church of England Record Society, 24), Woodbridge / Rochester 2019, The Boydell Press, XLIII u. 277 S., £ 70,00. (Georg Eckert, Wuppertal / Potsdam) Southcombe, George, The Culture of Dissent in Restoration England. „The Wonders of the Lord“ (Royal Historical Society Studies in History. New Series), Woodbridge / Rochester 2019, The Royal History Society / The Boydell Press, XII u. 197 S., £ 50,00. (Georg Eckert, Wuppertal / Potsdam) McTague, John, Things That Didn’t Happen. Writing, Politics and the Counterhistorical, 1678 – 1743 (Studies in the Eighteenth Century), Woodbridge 2019, The Boydell Press, XI u. 282 S. / Abb., £ 60,00. (Georg Eckert, Wuppertal / Potsdam) McCormack, Matthew, Citizenship and Gender in Britain, 1688 – 1928, London / New York 2019, Routledge, 194 S. / Abb., € 120,00. (Saskia Lettmaier, Kiel) Paul, Tawny, The Poverty of Disaster. Debt and Insecurity in Eighteenth-Century Britain (Cambridge Studies in Early Modern British History), Cambridge [u. a.] 2019, Cambridge University Press, XIII u. 285 S. / Abb., £ 75,00. (Martin Dinges, Stuttgart) Fürstabt Celestino Sfondrati von St. Gallen 1696 als Kardinal in Rom, hrsg. v. Peter Erhart, bearb. v. Helena Müller / Christoph Uiting / Federica G. Giordani / Giuanna Beeli / Birgit Heinzle (Itinera Monastica, 2), Wien / Köln / Weimar 2019, Böhlau, 724 S. / Abb., € 75,00. (Volker Reinhardt, Fribourg) Zumhof, Tim, Die Erziehung und Bildung der Schauspieler. Disziplinierung und Moralisierung zwischen 1690 und 1830, Wien / Köln / Weimar 2018, Böhlau, 586 S. / Abb., € 80,00. (Wolf-Dieter Ernst, Bayreuth) Gelléri, Gábor, Lessons of Travel in Eighteenth-Century France. From Grand Tour to School Trips (Studies in the Eighteenth Century), Woodbridge, The Boydell Press 2020, VIII u. 235 S., £ 75,00. (Michael Maurer, Jena) Beckus, Thomas / Thomas Grunewald / Michael Rocher (Hrsg.), Niederadel im mitteldeutschen Raum (um 1700 – 1806) (Quellen und Forschungen zur Geschichte Sachsen-Anhalts, 17), Halle a. d. S. 2019, Mitteldeutscher Verlag, 235 S. / Abb., € 40,00. (Axel Flügel, Bielefeld) Seitschek, Stefan, Die Tagebücher Kaiser Karls VI. Zwischen Arbeitseifer und Melancholie, Horn 2018, Berger, 524 S. / Abb., € 29,90. (Tobias Schenk, Wien) Köntgen, Sonja, Gräfin Gessler vor Gericht. Eine mikrohistorische Studie über Gewalt, Geschlecht und Gutsherrschaft im Königreich Preußen 1750 (Veröffentlichungen aus den Archiven Preußischer Kulturbesitz. Forschungen 14), Berlin 2019, Duncker &amp; Humblot, VIII u. 291 S., € 89,90. (Nicolas Rügge, Hannover) Polli-Schönborn, Marco, Kooperation, Konfrontation, Disruption. Frühneuzeitliche Herrschaft in der alten Eidgenossenschaft vor und während des Leventiner Protestes von 1754/55, Basel 2020, Schwabe, 405 S. / Abb., € 58,00. (Beat Kümin, Warwick) Kubiska-Scharl, Irene / Michael Pölzl, Das Ringen um Reformen. Der Wiener Hof und sein Personal im Wandel (1766 – 1792) (Mitteilungen des Österreichischen Staatsarchivs, 60), Wien 2018, StudienVerlag, 756 S. / graph. Darst., € 49,20. (Simon Karstens, Trier) Kittelmann, Jana / Anne Purschwitz (Hrsg.), Aufklärungsforschung digital. Konzepte, Methoden, Perspektiven (IZEA. Kleine Schriften, 10/2019), Halle a. d. S. 2019, Mitteldeutscher Verlag, 116 S. / Abb., € 10,00. (Simon Karstens, Trier) Willkommen, Alexandra, Alternative Lebensformen. Unehelichkeit und Ehescheidung am Beispiel von Goethes Weimar (Veröffentlichungen der Historischen Kommission für Thüringen. Kleine Reihe, 57), Wien / Köln / Weimar 2019, Böhlau, 437 S. / graph. Darst., € 55,00. (Laila Scheuch, Bonn) Reuter, Simon, Revolution und Reaktion im Reich. Die Intervention im Hochstift Lüttich 1789 – 1791 (Verhandeln, Verfahren, Entscheiden, 5), Münster 2019, Aschendorff, VIII u. 444 S., € 62,00. (Horst Carl, Gießen) Eichmann, Flavio, Krieg und Revolution in der Karibik. Die kleinen Antillen, 1789 – 1815 (Pariser Historische Studien, 112), Berlin / Boston 2019, de Gruyter Oldenbourg, 553 S., € 54,95. (Damien Tricoire, Trier)

Classen, Albrecht (Hrsg.), Travel, Time, and Space in the Middle Ages and Early Modern Time. Explorations of World Perceptions and Processes of Identity Formation (Fundamentals of Medieval and Early Modern Culture, 22), Boston / Berlin 2018, de Gruyter, XIX u. 704 S. / Abb., € 138,95. (Stefan Schröder, Helsinki) Orthmann, Eva / Anna Kollatz (Hrsg.), The Ceremonial of Audience. Transcultural Approaches (Macht und Herrschaft, 2), Göttingen 2019, V&amp;R unipress / Bonn University Press, 207 S. / Abb., € 40,00. (Benedikt Fausch, Münster) Bagge, Sverre H., State Formation in Europe, 843 – 1789. A Divided World, London / New York 2019, Routledge, 297 S., £ 120,00. (Wolfgang Reinhard, Freiburg i. Br.) Foscati, Alessandra, Saint Anthony’s Fire from Antiquity to the Eighteenth Century, übers. v. Francis Gordon (Premodern Health, Disease, and Disability), Amsterdam 2020, Amsterdam University Press, 264 S., € 99,00. (Gregor Rohmann, Frankfurt a. M.) Füssel, Marian / Frank Rexroth / Inga Schürmann (Hrsg.), Praktiken und Räume des Wissens. Expertenkulturen in Geschichte und Gegenwart, Göttingen 2019, Vandenhoeck &amp; Ruprecht, 225 S. / Abb., € 65,00. (Lisa Dannenberg-Markel, Aachen) Korpiola, Mia (Hrsg.), Legal Literacy in Premodern European Societies (World Histories of Crime, Culture and Violence), Cham 2019, Palgrave Macmillan, X u. 264 S., € 103,99. (Saskia Lettmaier, Kiel) Stercken, Martina / Christian Hesse (Hrsg.), Kommunale Selbstinszenierung. Städtische Konstellationen zwischen Mittelalter und Neuzeit (Medienwandel – Medienwechsel – Medienwissen, 40), Zürich 2018, Chronos, 391 S. / Abb., € 58,00. (Ruth Schilling, Bremen / Bremerhaven) Thewes, Guy / Martin Uhrmacher (Hrsg.), Extra muros. Vorstädtische Räume in Spätmittelalter und früher Neuzeit / Espaces suburbains au bas Moyen Âge et à l’époque moderne (Städteforschung. Reihe A: Darstellungen, 91), Wien / Köln / Weimar 2019, Böhlau, 521 S. / Abb., € 70,00. (Holger Th. Gräf, Marburg) Bühner, Peter, Die Freien und Reichsstädte des Heiligen Römischen Reiches. Kleines Repertorium (Schriftenreihe der Friedrich-Christian-Lesser-Stiftung, 38), Petersberg 2019, Imhof, 623 S. / Abb., € 39,95. (Stephanie Armer, Eichstätt) Kümin, Beat, Imperial Villages. Cultures of Political Freedom in the German Lands c. 1300 – 1800 (Studies in Central European Histories, 65), Leiden / Boston 2019 Brill, XIV u. 277 S. / Abb., € 121,00. (Magnus Ressel, Frankfurt a. M.) Kälble, Mathias / Helge Wittmann (Hrsg.), Reichsstadt als Argument. 6. Tagung des Mühlhäuser Arbeitskreises für Reichsstadtgeschichte Mühlhausen 12. bis 14. Februar 2018 (Studien zur Reichsstadtgeschichte, 6), Petersberg 2019, Imhof, 316 S. / Abb., € 29,95. (Pia Eckhart, Freiburg i. Br.) Müsegades, Benjamin / Ingo Runde (Hrsg.), Universitäten und ihr Umfeld. Südwesten und Reich in Mittelalter und Früher Neuzeit. Beiträge zur Tagung im Universitätsarchiv Heidelberg am 6. und 7. Oktober 2016 (Heidelberger Schriften zur Universitätsgeschichte, 7), Heidelberg 2019, Universitätsverlag Winter, VIII u. 276 S. / Abb., € 25,00. (Beate Kusche, Leipzig) Drews, Wolfram (Hrsg.), Die Interaktion von Herrschern und Eliten in imperialen Ordnungen des Mittelalters (Das Mittelalter. Beihefte, 8), Berlin / Boston 2018, de Gruyter, VIII u. 321 S. / Abb., € 99,95. (Elisabeth Gruber, Salzburg) Schmidt, Hans-Joachim, Herrschaft durch Schrecken und Liebe. Vorstellungen und Begründungen im Mittelalter (Orbis mediaevalis, 17), Göttingen 2019, V&amp;R unipress, 770 S., € 90,00. (Matthias Becher, Bonn) Wickham, Chris, Das Mittelalter. Europa von 500 bis 1500. Aus dem Englischen von Susanne Held, Stuttgart 2018, Klett-Cotta, 506 S. / Abb., € 35,00. (Hans-Werner Goetz, Hamburg) Gramsch-Stehfest, Robert, Bildung, Schule und Universität im Mittelalter (Seminar Geschichte), Berlin / Boston 2019, de Gruyter, X u. 273 S. / Abb., € 24,95. (Benjamin Müsegades, Heidelberg) Berndt, Rainer SJ (Hrsg.), Der Papst und das Buch im Spätmittelalter (1350 – 1500). Bildungsvoraussetzung, Handschriftenherstellung, Bibliotheksgebrauch (Erudiri Sapientia, 13), Münster 2018, Aschendorff, 661 S. / Abb., € 79,00. (Vanina Kopp, Trier) Eßer, Florian, Schisma als Deutungskonflikt. Das Konzil von Pisa und die Lösung des Großen Abendländischen Schismas (1378 – 1409) (Papsttum im mittelalterlichen Europa, 8), Wien / Köln / Weimar 2019, Böhlau, 874 S., € 120,00. (Bernward Schmidt, Eichstätt) Baur, Kilian, Freunde und Feinde. Niederdeutsche, Dänen und die Hanse im Spätmittelalter (1376 – 1513) (Quellen und Darstellungen zur Hansischen Geschichte. Neue Folge, 76), Wien / Köln / Weimar 2018, Böhlau, 671 S., € 85,00. (Angela Huang, Lübeck) Pietsch, Tobias, Führende Gruppierungen im spätmittelalterlichen Niederadel Mecklenburgs, Kiel 2019, Solivagus-Verlag, 459 S. / graph. Darst., € 58,00. (Joachim Krüger, Greifswald) Putzer, Katja, Das Urbarbuch des Erhard Rainer zu Schambach von 1376. Besitz und Bücher eines bayerischen Niederadligen (Quellen und Erörterungen zur bayerischen Geschichte. Neue Folge, 50), München 2019, Beck, 318 S., € 56,00. (Wolfgang Wüst, Erlangen) Drossbach, Gisela / Klaus Wolf (Hrsg.), Reformen vor der Reformation. Sankt Ulrich und Afra und der monastisch-urbane Umkreis im 15. Jahrhundert (Studia Augustana, 18), Berlin / Boston 2018, VII u. 391 S. / Abb., € 99,95. (Thomas Groll, Augsburg) Ricci, Giovanni, Appeal to the Turk. The Broken Boundaries of the Renaissance, übers. v. Richard Chapman (Viella History, Art and Humanities Collection, 4), Rom 2018, Viella, 186 S. / Abb., € 30,00. (Stefan Hanß, Manchester) Böttcher, Hans-Joachim, Die Türkenkriege im Spiegel sächsischer Biographien (Studien zur Geschichte Ungarns, 20), Herne 2019, Schäfer, 290 S., € 19,95. (Fabian Schulze, Elchingen / Augsburg) Shaw, Christine, Isabella d’Este. A Renaissance Princess (Routledge Historical Biographies), London / New York 2019, Routledge, 312 S., £ 90,00. (Christina Antenhofer, Salzburg) Brandtzæg, Siv G. / Paul Goring / Christine Watson (Hrsg.), Travelling Chronicles. News and Newspapers from the Early Modern Period to the Eighteenth Century (Library of the Written Word, 66 / The Handpress World, 51), Leiden / Boston 2018, Brill, XIX u. 388 S. / Abb., € 129,00. (Andreas Würgler, Genf) Graheli, Shanti (Hrsg.), Buying and Selling. The Business of Books in Early Modern Europe (Library of the Written Word, 72; The Handpress World, 55), Leiden / Boston 2019, Brill, XXIII u. 559 S. / Abb., € 159,00. (Johannes Frimmel, München) Vries, Jan de, The Price of Bread. Regulating the Market in the Dutch Republic (Cambridge Studies in Economic History), Cambridge [u. a.] 2019, Cambridge University Press, XIX u. 515 S. / graph. Darst., £ 34,99. (Justus Nipperdey, Saarbrücken) Caesar, Mathieu (Hrsg.), Factional Struggles. Divided Elites in European Cities and Courts (1400 – 1750) (Rulers and Elites, 10), Leiden / Boston 2017, Brill, XI u. 258 S., € 119,00. (Mathis Leibetseder, Berlin) Freytag, Christine / Sascha Salatowsky (Hrsg.), Frühneuzeitliche Bildungssysteme im interkonfessionellen Vergleich. Inhalte – Infrastrukturen – Praktiken (Gothaer Forschungen zur Frühen Neuzeit, 14), Stuttgart 2019, Steiner, 320 S., € 58,00. (Helmut Puff, Ann Arbor) Amend-Traut, Anja / Josef Bongartz / Alexander Denzler / Ellen Franke / Stefan A. Stodolkowitz (Hrsg.), Unter der Linde und vor dem Kaiser. Neue Perspektiven auf Gerichtsvielfalt und Gerichtslandschaften im Heiligen Römischen Reich (Quellen und Forschungen zur höchsten Gerichtsbarkeit im Alten Reich, 73), Wien / Köln / Weimar 2020, Böhlau, 320 S., € 65,00. (Tobias Schenk, Wien) Rittgers, Ronald K. / Vincent Evener (Hrsg.), Protestants and Mysticism in Reformation Europe (St Andrews Studies in Reformation History), Leiden / Boston 2019, Brill, XIV u. 459 S., € 156,00. (Lennart Gard, Berlin) Temple, Liam P., Mysticism in Early Modern England (Studies in Modern British Religious History, 38), Woodbridge 2019, The Boydell Press, IX u. 221 S. / Abb., £ 60,00. (Elisabeth Fischer, Hamburg) Kroll, Frank-Lothar / Glyn Redworth / Dieter J. Weiß (Hrsg.), Deutschland und die Britischen Inseln im Reformationsgeschehen. Vergleich, Transfer, Verflechtungen (Prinz-Albert-Studien, 34; Arbeiten zur Kirchengeschichte Bayerns, 97), Berlin 2018, Duncker &amp; Humblot, X u. 350 S., € 79,90. (Andreas Pečar, Halle a. d. S.) Breul, Wolfgang / Kurt Andermann (Hrsg.), Ritterschaft und Reformation (Geschichtliche Landeskunde, 75), Stuttgart 2019, Steiner, 374 S., € 63,00. (Andreas Flurschütz da Cruz, Bamberg) Niederhäuser, Peter / Regula Schmid (Hrsg.), Querblicke. Zürcher Reformationsgeschichten (Mitteilungen der Antiquarischen Gesellschaft in Zürich, 86), Zürich 2019, Chronos, 203 S. / Abb., € 48,00. (Volker Reinhardt, Fribourg) Braun, Karl-Heinz / Wilbirgis Klaiber / Christoph Moos (Hrsg.), Glaube‍(n) im Disput. Neuere Forschungen zu den altgläubigen Kontroversisten des Reformationszeitalters (Reformationsgeschichtliche Studien und Texte, 173), Münster 2020, Aschendorff, IX u. 404 S., € 68,00. (Volker Leppin, Tübingen) Fata, Márta / András Forgó / Gabriele Haug-Moritz / Anton Schindling (Hrsg.), Das Trienter Konzil und seine Rezeption im Ungarn des 16. und 17. Jahrhunderts (Reformationsgeschichtliche Studien und Texte, 171), Münster 2019, VI u. 301 S., € 46,00. (Joachim Werz, Frankfurt a. M.) Tol, Jonas van, Germany and the French Wars of Religion, 1560 – 1572 (St Andrews Studies in Reformation History), Leiden / Boston 2019, Brill, VIII u. 274 S. / Abb., € 125,00. (Alexandra Schäfer-Griebel, Mainz) Lipscomb, Suzannah, The Voices of Nîmes. Women, Sex, and Marriage in Reformation Languedoc, Oxford / New York 2019, Oxford University Press, XIV u. 378 S., £ 30,00. (Adrina Schulz, Zürich) Kielinger, Thomas, Die Königin. Elisabeth I. und der Kampf um England. Biographie, München 2019, Beck, 375 S. / Abb., € 24,95. (Pauline Puppel, Aumühle) Canning, Ruth, The Old English in Early Modern Ireland. The Palesmen and the Nine Years’ War, 1594 – 1603 (Irish Historical Monograph Series, [20]), Woodbridge 2019, The Boydell Press, XI u. 227 S., £ 75,00. (Martin Foerster, Düsseldorf) Bry, Theodor de, America. Sämtliche Tafeln 1590 – 1602, hrsg. v. Michiel van Groesen / Larry E. Tise, Köln 2019, Taschen, 375 S. / Abb., € 100,00. (Renate Dürr, Tübingen) Haskell, Yasmin / Raphaële Garrod (Hrsg.), Changing Hearts. Performing Jesuit Emotions between Europe, Asia, and the Americas (Jesuit Studies, 15), Leiden / Boston 2019, Brill, XIX u. 328 S. / Abb., € 130,00. (Christoph Nebgen, Saarbrücken) Jackson, Robert H., Regional Conflict and Demographic Patterns on the Jesuit Missions among the Guaraní in the Seventeenth and Eighteenth Centuries (European Expansion and Indigenous Response, 31), Leiden / Boston 2019, Brill, XVII u. 174 S. / Abb., € 100,00. (Irina Saladin, Tübingen) Kelly, James / Hannah Thomas (Hrsg.), Jesuit Intellectual and Physical Exchange between England and Mainland Europe, c. 1580 – 1789: „The world is our house“? (Jesuit Studies, 18), Leiden / Boston 2019, Brill, XIV u. 371 S., € 140,00. (Martin Foerster, Hamburg) Wilhelm, Andreas, Orange und das Haus Nassau-Oranien im 17. Jahrhundert. Ein Fürstentum zwischen Souveränität und Abhängigkeit, Berlin [u. a.] 2018, Lang, 198 S., € 39,95. (Olaf Mörke, Kiel) Geraerts, Jaap, Patrons of the Old Faith. The Catholic Nobility in Utrecht and Guelders, c. 1580 – 1702 (Catholic Christendom, 1300 – 1700), Leiden / Boston 2019, Brill, XIII, 325 S. / Abb., € 129,00. (Johannes Arndt, Münster) Arnegger, Katharina, Das Fürstentum Liechtenstein. Session und Votum im Reichsfürstenrat, Münster 2019, Aschendorff, 256 S., € 24,80. (Tobias Schenk, Wien) Marti, Hanspeter / Robert Seidel (Hrsg.), Die Universität Straßburg zwischen Späthumanismus und Französischer Revolution, Wien / Köln / Weimar 2018, Böhlau, VII u. 549 S. / Abb., € 80,00. (Wolfgang E. J. Weber, Augsburg) Kling, Alexander, Unter Wölfen. Geschichten der Zivilisation und der Souveränität vom 30-jährigen Krieg bis zur Französischen Revolution (Rombach Wissenschaft. Reihe Cultural Animal Studies, 2), Freiburg i. Br. / Berlin / Wien 2019, Rombach, 581 S., € 68,00. (Norbert Schindler, Salzburg) Arnke, Volker, „Vom Frieden“ im Dreißigjährigen Krieg. Nicolaus Schaffshausens „De Pace“ und der positive Frieden in der Politiktheorie (Bibliothek Altes Reich, 25), Berlin / Boston 2018, de Gruyter Oldenbourg, IX u. 294 S., € 89,95. (Fabian Schulze, Elchingen / Augsburg) Zirr, Alexander, Die Schweden in Leipzig. Die Besetzung der Stadt im Dreißigjährigen Krieg (1642 – 1650) (Quellen und Forschungen zur Geschichte der Stadt Leipzig, 14), Leipzig 2018, Leipziger Universitätsverlag, 939 S. / Abb., € 98,00. (Philip Hoffmann-Rehnitz, Münster) Fehler, Timothy G. / Abigail J. Hartman (Hrsg.), Signs and Wonders in Britain’s Age of Revolution. A Sourcebook, London / New York 2019, Routledge, XVII u. 312 S. / Abb., £ 110,00. (Doris Gruber, Wien) Dorna, Maciej, Mabillon und andere. Die Anfänge der Diplomatik, aus dem Polnischen übers. v. Martin Faber (Wolfenbütteler Forschungen, 159), Wiesbaden 2019, Harrassowitz in Kommission, 287 S. / Abb., € 49,00. (Wolfgang Eric Wagner, Münster) Kramper, Peter, The Battle of the Standards. Messen, Zählen und Wiegen in Westeuropa 1660 – 1914 (Veröffentlichungen des Deutschen Historischen Instituts London / Publications of the German Historical Institute London / Publications of the German Historical Institute, 82), Berlin / Boston 2019, de Gruyter Oldenbourg, X u. 599 S., € 69,95. (Miloš Vec, Wien) Schilling, Lothar / Jakob Vogel (Hrsg.), Transnational Cultures of Expertise. Circulating State-Related Knowledge in the 18th and 19th Centuries (Colloquia Augustana, 36), Berlin / Boston 2019, de Gruyter Oldenbourg, X u. 201 S., € 59,95. (Justus Nipperdey, Saarbrücken) Carhart, Michael C., Leibniz Discovers Asia. Social Networking in the Republic of Letters, Baltimore 2019, Johns Hopkins University Press, XVI u. 324 S. / Abb., $ 64,95. (Markus Friedrich, Hamburg) Wolf, Hubert, Verdammtes Licht. Der Katholizismus und die Aufklärung, München 2019, Beck, 314 S., € 29,95. (Wolfgang Reinhard, Freiburg i. Br.) Holenstein, André / Claire Jaquier / Timothée Léchot / Daniel Schläppi (Hrsg.), Politische, gelehrte und imaginierte Schweiz. Kohäsion und Disparität im Corpus helveticum des 18. Jahrhunderts / Suisse politique, savante et imaginaire. Cohésion et disparité du Corps helvétique au XVIIIe siècle (Travaux sur la Suisse des Lumières, 20), Genf 2019, Éditions Slatkine, 386 S. / Abb., € 40,00. (Lisa Kolb, Augsburg) Williams, Samantha, Unmarried Motherhood in the Metropolis, 1700 – 1850. Pregnancy, the Poor Law and Provisions, Cham 2018, Palgrave Macmillan, XV u. 270 S. / graph. Darst., € 96,29. (Annette C. Cremer, Gießen) Wirkner, Christian, Logenleben. Göttinger Freimaurerei im 18. Jahrhundert (Ancien Régime, Aufklärung und Revolution, 45), Berlin / Boston 2019, de Gruyter Oldenbourg, VIII u. 632 S. / Abb., € 89,95. (Helmut Reinalter, Innsbruck) Göse, Frank, Friedrich Wilhelm I. Die vielen Gesichter des Soldatenkönigs, Darmstadt 2020, wbg Theiss, 604 S. / Abb., € 38,00. (Michael Kaiser, Bonn) Querengässer, Alexander, Das kursächsische Militär im Großen Nordischen Krieg 1700 – 1717 (Krieg in der Geschichte, 107), Berlin 2019, Duncker &amp; Humblot, 628 S. / graph. Darst., € 148,00. (Tilman Stieve, Aachen) Sirota, Brent S. / Allan I. Macinnes (Hrsg.), The Hanoverian Succession in Great Britain and Its Empire (Studies in Early Modern Cultural, Political and Social History, 35), Woodbridge 2019, The Boydell Press, IX u. 222 S. / graph. Darst., £ 65,00. (Georg Eckert, Wuppertal / Potsdam) Petersen, Sven, Die belagerte Stadt. Alltag und Gewalt im Österreichischen Erbfolgekrieg (1740 – 1748) (Krieg und Konflikt, 6), Frankfurt a. M. / New York 2019, Campus, 487 S., € 45,00. (Bernhard R. Kroener, Freiburg i. Br.) Lounissi, Carine, Thomas Paine and the French Revolution, Cham 2018, Palgrave Macmillan, IX u. 321 S., € 96,29. (Volker Depkat, Regensburg) Kern, Florian, Kriegsgefangenschaft im Zeitalter Napoleons. Über Leben und Sterben im Krieg (Konsulat und Kaiserreich, 5), Berlin [u. a.] 2018, Lang, 352 S., € 71,95. (Jürgen Luh, Potsdam)

Lepsius, Susanne / Friedrich Vollhardt / Oliver Bach (Hrsg.), Von der Allegorie zur Empirie. Natur im Rechtsdenken des Spätmittelalters und der Frühen Neuzeit (Abhandlungen zur rechtswissenschaftlichen Grundlagenforschung. Münchener Universitätsschriften. Juristische Fakultät, 100), Berlin 2018, Schmidt, VI u. 328 S., € 79,95. (Peter Oestmann, Münster) Baumgärtner, Ingrid / Nirit Ben-Aryeh Debby / Katrin Kogman-Appel (Hrsg.), Maps and Travel in the Middle Ages and the Early Modern Period. Knowledge, Imagination, and Visual Culture (Das Mittelalter. Beihefte, 9), Berlin / Boston 2019, de Gruyter, IX u. 412 S. / Abb., € 119, 95. (Gerda Brunnlechner, Hagen) Damen, Mario / Jelle Hamers / Alastair J. Mann (Hrsg.), Political Representation. Communities, Ideas and Institutions in Europe (c. 1200 – c. 1690) (Later Medieval Europe, 15), Leiden / Boston 2018, Brill, XIV, 332 S. / Abb., € 143,00. (Olaf Mörke, Kiel) Erkens, Franz-Reiner, Sachwalter Gottes. Der Herrscher als „christus domini“, „vicarius Christi“ und „sacra majestas“. Gesammelte Aufsätze. Zum 65. Geburtstag hrsg. v. Martin Hille / Marc von Knorring / Hans-Cristof Kraus (Historische Forschungen, 116), Berlin 2017, Duncker &amp; Humblot, 564 S., € 119,90. (Ludger Körntgen, Mainz) Scheller, Benjamin / Christian Hoffarth (Hrsg.), Ambiguität und die Ordnung des Sozialen im Mittelalter (Das Mittelalter. Beihefte, 10), Berlin / Boston 2018, de Gruyter, 236 S. / Abb., € 99,95. (Frank Rexroth, Göttingen) Jaspert, Nikolas / Imke Just (Hrsg.), Queens, Princesses and Mendicants. Close Relations in European Perspective (Vita regularis, 75), Wien / Zürich 2019, Lit, VI u. 301 S. / graph. Darst., € 44,90. (Christina Lutter, Wien) Schlotheuber, Eva, „Gelehrte Bräute Christi“. Religiöse Frauen in der mittelalterlichen Gesellschaft (Spätmittelalter, Humanismus, Reformation, 104), Tübingen 2018, Mohr Siebeck, IX u. 340 S., € 99,00. (Christine Kleinjung, Potsdam) Caflisch, Sophie, Spielend lernen. Spiel und Spielen in der mittelalterlichen Bildung (Vorträge und Forschungen, Sonderband 58), Ostfildern 2018, Thorbecke, 468 S., € 46,00. (Benjamin Müsegades, Heidelberg) Bolle, Katharina / Marc von der Höh / Nikolas Jaspert (Hrsg.), Inschriftenkulturen im kommunalen Italien. Traditionen, Brüche, Neuanfänge (Materiale Textkulturen, 21), Berlin / Boston 2019, de Gruyter, VIII u. 334 S. / Abb., € 79,95. (Eberhard J. Nikitsch, Mainz) Gamberini, Andrea, The Clash of Legitimacies. The State-Building Process in Late Medieval Lombardy (Oxford Studies in Medieval European History), Oxford / New York 2018, Oxford University Press, VIII u. 239 S. / Abb., £ 65,00. (Tom Scott, St Andrews) Roth, Prisca, Korporativ denken, genossenschaftlich organisieren, feudal handeln. Die Gemeinden und ihre Praktiken im Bergell des 14.–16. Jahrhunderts, Zürich 2018, Chronos, 427 S. / Abb., € 58,00. (Beat Kümin, Warwick) Hardy, Duncan, Associative Political Culture in the Holy Roman Empire. Upper Germany, 1346 – 1521, Oxford 2018, Oxford University Press, XIII u. 320 S. / Abb., £ 75,00. (Christian Hesse, Bern) Pelc, Ortwin (Hrsg.), Hansestädte im Konflikt. Krisenmanagement und bewaffnete Auseinandersetzung vom 13. bis zum 17. Jahrhundert (Hansische Studien, 23), Wismar 2019, callidus, XIII u. 301 S., € 38,00. (Ulla Kypta, Hamburg) Bähr, Matthias / Florian Kühnel (Hrsg.), Verschränkte Ungleichheit. Praktiken der Intersektionalität in der Frühen Neuzeit (Zeitschrift für Historische Forschung, Beiheft 56), Berlin 2018, Duncker &amp; Humblot, 372 S., € 79,90. (Andrea Griesebner, Wien) Miller, Peter N., History and Its Objects. Antiquarianism and Material Culture since 1500, Ithaca / London 2017, Cornell University Press, VIII u. 300 S. / Abb., $ 39,95. (Sundar Henny, Bern) Behringer, Wolfgang / Eric-Oliver Mader / Justus Nipperdey (Hrsg.), Konversionen zum Katholizismus in der Frühen Neuzeit. Europäische und globale Perspektiven (Kulturelle Grundlagen Europas, 5), Berlin 2019, Lit, 333 S. / Abb., € 39,90. (Christian Mühling, Würzburg) Cañizares-Esguerra, Jorge / Robert A. Maryks / Ronnie Po-chia Hsia (Hrsg.), Encounters between Jesuits and Protestants in Asia and the Americas (Jesuit Studies, 14; The Boston College International Symposia on Jesuit Studies, 3), Leiden / Boston 2018, Brill, IX u. 365 S. / Abb., € 135,00. (Fabian Fechner, Hagen) Flüchter, Antje / Rouven Wirbser (Hrsg.), Translating Catechisms, Translating Cultures. The Expansion of Catholicism in the Early Modern World (Studies in Christian Mission, 52), Leiden / Boston 2017, Brill, VI u. 372 S., € 132,00. (Markus Friedrich, Hamburg) Županov, Ines G. / Pierre A. Fabre (Hrsg.), The Rites Controversies in the Early Modern World (Studies in Christian Missions, 53), Leiden / Boston 2018, Brill, XXIV u. 403 S. / Abb., € 143,00. (Nadine Amsler, Bern) Aron-Beller, Katherine / Christopher F. Black (Hrsg.), The Roman Inquisition. Centre versus Peripheries (Catholic Christendom, 1300 – 1700), Leiden / Boston 2018, Brill, XIII u. 411 S., € 139,00. (Kim Siebenhüner, Jena) Montesano, Marina, Classical Culture and Witchcraft in Medieval and Renaissance Italy (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, IX u. 278 S. / Abb., € 74,89. (Tobias Daniels, München) Kounine, Laura, Imagining the Witch. Emotions, Gender, and Selfhood in Early Modern Germany (Emotions in History), Oxford / New York 2018, Oxford University Press, VII u. 279 S. / Abb., £ 60,00. (Sarah Masiak, Paderborn) Münster-Schröer, Erika, Hexenverfolgung und Kriminalität. Jülich-Kleve-Berg in der Frühen Neuzeit, Essen 2017, Klartext, 450 S., € 29,95. (Michael Ströhmer, Paderborn) Harst, Joachim / Christian Meierhofer (Hrsg.), Ehestand und Ehesachen. Literarische Aneignungen einer frühneuzeitlichen Institution (Zeitsprünge, 22, H. 1/2), Frankfurt a. M. 2018, Klostermann, 211 S., € 54,00. (Pia Claudia Doering, Münster) Peck, Linda L., Women of Fortune. Money, Marriage, and Murder in Early Modern England, Cambridge [u. a.] 2018, Cambridge University Press, XIV u. 335 S. / Abb., £ 26,99. (Katrin Keller, Wien) Amussen, Susan D. / David E. Underdown, Gender, Culture and Politics in England, 1560 – 1640. Turning the World Upside Down (Cultures of Early Modern Europe), London [u. a.] 2017, Bloomsbury Academic, XV u. 226 S., £ 95,00. (Daniela Hacke, Berlin) Raux, Sophie, Lotteries, Art Markets and Visual Culture in the Low Countries, 15th – 17th Centuries (Studies in the History of Collecting and Art Markets, 4), Leiden / Boston 2018, Brill, XVII u. 369 S. / Abb., € 125,00. (Tilman Haug, Essen) Kullick, Christian, „Der herrschende Geist der Thorheit“. Die Frankfurter Lotterienormen des 18. Jahrhunderts und ihre Durchsetzung (Studien zu Policey, Kriminalitätsgeschichte und Konfliktregulierung), Frankfurt a. M. 2018, Klostermann, VII u. 433 S. / Abb., € 69,00. (Tilman Haug, Essen) Barzman, Karen-edis, The Limits of Identity. Early Modern Venice, Dalmatia, and the Representation of Difference (Art and Material Culture in Medieval and Renaissance Europe, 7), Leiden / Boston 2017, Brill, XVII u. 315 S. / Abb., € 139,00. (Stefan Hanß, Manchester) Deutsche Reichstagsakten unter Maximilian I., Bd. 10: Der Reichstag zu Worms 1509, bearb. v. Dietmar Heil (Deutsche Reichstagsakten. Mittlere Reihe, 10), Berlin / Boston 2017, de Gruyter Oldenbourg, 874 S., € 169,95. (Thomas Kirchner, Aachen) Deutsche Reichstagsakten unter Maximilian I., Bd. 11: Die Reichstage zu Augsburg 1510 und Trier/Köln 1512, 3 Bde., bearb. v. Reinhard Seyboth (Deutsche Reichstagsakten. Mittlere Reihe, 11), Berlin / Boston 2017, de Gruyter Oldenbourg, 2822 S., € 349,00. (Thomas Kirchner, Aachen) Fitschen, Klaus / Marianne Schröter / Christopher Spehr / Ernst-Joachim Waschke (Hrsg.), Kulturelle Wirkungen der Reformation / Cultural Impact of the Reformation. Kongressdokumentation Lutherstadt Wittenberg August 2017, 2 Bde. (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 36 u. 37), Leipzig 2018, Evangelische Verlagsanstalt, 639 S. / Abb.; 565 S. / Abb., je € 60,00. (Ingo Leinert, Quedlinburg) Johnson, Carina L. / David M. Luebke / Marjorie E. Plummer / Jesse Spohnholz (Hrsg.), Archeologies of Confession. Writing the German Reformation 1517 – 2017 (Spektrum, 16), New York / Oxford 2017, Berghahn, 345 S., £ 92,00. (Markus Wriedt, Frankfurt a. M.) Lukšaitė, Ingė, Die Reformation im Großfürstentum Litauen und in Preußisch-Litauen (1520er Jahre bis zum Beginn des 17. Jahrhunderts), übers. v. Lilija Künstling / Gottfried Schneider, Leipzig 2017, Leipziger Universitätsverlag, 662 S. / Abb., € 49,00. (Alfons Brüning, Nijmegen) Beutel, Albrecht (Hrsg.), Luther Handbuch, 3., neu bearb. u. erw. Aufl., Tübingen 2017, Mohr Siebeck, XVI u. 611 S., € 49,00. (Olaf Mörke, Kiel) Frank, Günter (Hrsg.), Philipp Melanchthon. Der Reformator zwischen Glauben und Wissen. Ein Handbuch, Berlin / Boston 2017, de Gruyter, XI u. 843 S. / Abb., € 149,95. (Olaf Mörke, Kiel) Tuininga, Matthew J., Calvin’s Political Theology and the Public Engagement of the Church. Christ’s Two Kingdoms (Law and Christianity), Cambridge [u. a.] 2017, Cambridge University Press, XIV u. 386 S., £ 27,99. (Volker Reinhardt, Fribourg) Becker, Michael, Kriegsrecht im frühneuzeitlichen Protestantismus. Eine Untersuchung zum Beitrag lutherischer und reformierter Theologen, Juristen und anderer Gelehrter zur Kriegsrechtsliteratur im 16. und 17. Jahrhundert (Spätmittelalter, Humanismus, Reformation, 103), Tübingen 2017, Mohr Siebeck, XIV u. 455 S., € 89,00. (Fabian Schulze, Elchingen / Augsburg) Reller, Jobst, Die Anfänge der evangelischen Militärseelsorge, Berlin 2019, Miles-Verlag, 180 S. / Abb., € 19,80. (Marianne Taatz-Jacobi, Halle a. d. S.) Mayenburg, David von, Gemeiner Mann und Gemeines Recht. Die Zwölf Artikel und das Recht des ländlichen Raums im Zeitalter des Bauernkriegs (Studien zur europäischen Rechtsgeschichte, 311), Frankfurt a. M. 2018, Klostermann, XIX u. 487 S., € 89,00. (Matthias Bähr, Dresden) Gleiß, Friedhelm, Die Weimarer Disputation von 1560. Theologische Konsenssuche und Konfessionspolitik Johann Friedrichs des Mittleren (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 34), Leipzig 2018, Evangelische Verlagsanstalt, 344 S. / Abb., € 68,00. (Ingo Leinert, Quedlinburg) Ulbricht, Otto, Missbrauch und andere Doku-Stories aus dem 17. und 18. 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(Hans Medick, Göttingen) Zurbuchen, Simone (Hrsg.), The Law of Nations and Natural Law 1625 – 1800 (Early Modern Natural Law, 1), Leiden / Boston 2019, Brill, X u. 337 S., € 131,00. (Miloš Vec, Wien) Mishra, Rupali, A Business of State. Commerce, Politics, and the Birth of the East India Company (Harvard Historical Studies, 188), Cambridge / London 2018, Harvard University Press, VII u. 412 S., $ 35,00. (Christina Brauner, Tübingen) Towsey, Mark / Kyle B. Roberts (Hrsg.), Before the Public Library. Reading, Community, and Identity in the Atlantic World, 1650 – 1850 (Library of the Written Word, 61; The Handpress World, 46), Leiden / Boston 2018, Brill, XVII u. 415 S., € 145,00. (Stefan Hanß, Manchester) Rosenmüller, Christoph, Corruption and Justice in Colonial Mexico, 1650 – 1755 (Cambridge Latin America Studies, 113), Cambridge / New York 2019, Cambridge University Press, XV u. 341 S. / Abb., £ 75,00. (Tobias Schenk, Wien) Tricoire, Damien, Der koloniale Traum. Imperiales Wissen und die französisch-madagassischen Begegnungen im Zeitalter der Aufklärung (Externa, 13), Köln / Weimar / Wien 2018, Böhlau, 408 S. / Abb., € 65,00. (Tobias Winnerling, Düsseldorf) Zabel, Christine, Polis und Politesse. Der Diskurs über das antike Athen in England und Frankreich, 1630 – 1760 (Ancien Régime, Aufklärung und Revolution, 41), Berlin / Boston 2016, de Gruyter Oldenbourg, X u. 377 S. / Abb., € 59,95. (Wilfried Nippel, Berlin) Velema, Wyger / Arthur Weststeijn (Hrsg.), Ancient Models in the Early Modern Republican Imagination (Metaforms, 12), Leiden / Boston 2018, Brill, XI u. 340 S., € 127,00. (Wilfried Nippel, Berlin) Hitchcock, David, Vagrancy in English Culture and Society, 1650 – 1750 (Cultures of Early Modern Europe), London / New York 2018, Bloomsbury Academic, X u. 236 S. / Abb., £ 28,99. (Ulrich Niggemann, Augsburg) Boswell, Caroline, Disaffection and Everyday Life in Interregnum England (Studies in Early Modern Cultural, Political and Social History, 29), Woodbridge 2017, The Boydell Press, XII u. 285 S., £ 65,00. (Philip Hahn, Tübingen) Kinsella, Eoin, Catholic Survival in Protestant Ireland, 1660 – 1711. Colonel John Browne, Landownership and the Articles of Limerick (Irish Historical Monographs), Woodbridge 2018, The Boydell Press, XVI u. 324 S. / Abb., £ 75,00. (Matthias Bähr, Dresden) Mansel, Philip, King of the World. The Life of Louis XIV, [London] 2019, Allen Lane, XIII u. 604 S. / Abb., £ 30,00. (William D. Godsey, Wien) Gräf, Holger Th. / Christoph Kampmann / Bernd Küster (Hrsg.), Landgraf Carl (1654 – 1730). Fürstliches Planen und Handeln zwischen Innovation und Tradition (Veröffentlichungen der Historischen Kommission für Hessen, 87), Marburg 2017, Historische Kommission für Hessen, XIII u. 415 S. / Abb., € 29,00. (Alexander Schunka, Berlin) Schriften zur Reise Herzog Friedrichs von Sachsen-Gotha nach Frankreich und Italien 1667 und 1668. Eine Edition, 3 Bde., Bd. 1: Reiseberichte; Bd. 2: Planung, Landeskunde, Rechnungen; Bd. 3: Briefe, hrsg. v. Peter-Michael Hahn / Holger Kürbis (Schriften des Staatsarchivs Gotha, 14.1 – 3), Wien / Köln / Weimar 2019, Böhlau, XLVI u. 546 S. / Abb.; 660 S.; 374 S., € 200,00. (Michael Kaiser, Köln) Mulsow, Martin, Radikale Frühaufklärung in Deutschland 1680 – 1720, Bd. 1: Moderne aus dem Untergrund; Bd. 2: Clandestine Vernunft, Göttingen 2018, Wallstein, 502 bzw. 624 S. / Abb., € 59,90. (Helmut Zedelmaier, München) Göse, Frank / Jürgen Kloosterhuis (Hrsg.), Mehr als nur Soldatenkönig. Neue Schlaglichter auf Lebenswelt und Regierungswerk Friedrich Wilhelms I. (Veröffentlichungen aus den Archiven Preußischer Kulturbesitz. Forschungen, 18), Berlin 2020, Duncker &amp; Humblot, 398 S. / Abb., € 89,90. (Barbara Stollberg-Rilinger, Berlin/Münster) Füssel, Marian, Der Preis des Ruhms. Eine Weltgeschichte des Siebenjährigen Krieges. 1756 – 1763, München 2019, Beck, 656 S. / Abb., € 32,00. (Florian Schönfuß, Oxford) Flügel, Wolfgang, Pastoren aus Halle und ihre Gemeinden in Pennsylvania 1742 – 1820. Deutsche Lutheraner zwischen Persistenz und Assimilation (Hallische Beiträge zur Geschichte des Mittelalters und der Frühen Neuzeit, 14), Berlin / Boston 2019, de Gruyter, 480 S. / Abb., € 99,95. (Marianne Taatz-Jacobi, Halle a. d. S.) Braun, Christine, Die Entstehung des Mythos vom Soldatenhandel 1776 – 1813. Europäische Öffentlichkeit und der „hessische Soldatenverkauf“ nach Amerika am Ende des 18. Jahrhunderts (Quellen und Forschungen zur hessischen Geschichte, 178), Darmstadt / Marburg 2018, Selbstverlag der Historischen Kommission Darmstadt und der Historischen Kommission für Hessen, 296 S., € 28,00. (Stefan Kroll, Rostock) Die Tagebücher des Ludwig Freiherrn Vincke 1789 – 1844, (Heinz Duchhardt, Mainz) Bd. 7: 1813 – 1818, bearb. v. Ludger Graf von Westphalen (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 7; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 58; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 76), Münster 2019, Aschendorff, 777 S. / Abb., € 86,00. (Heinz Duchhardt, Mainz) Bd. 8: 1819 – 1824, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 8; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 22; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 48), Münster 2015, Aschendorff, 632 S. / Abb., € 79,00. (Heinz Duchhardt, Mainz) Bd. 9: 1825 – 1829, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 9; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 23; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 49), Münster 2015, Aschendorff, 508 S. / Abb., € 72,00. (Heinz Duchhardt, Mainz) Bd. 11: 1840 – 1844, bearb. v. Hans-Joachim Behr / Christine Schedensack (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 11; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 55; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 74), Münster 2019, Aschendorff, 516 S. / Abb., € 74,00. (Heinz Duchhardt, Mainz)

Clauss, Martin / Christoph Nübel (Hrsg.), Militärisches Entscheiden. Voraussetzungen, Prozesse und Repräsentationen einer sozialen Praxis von der Antike bis zum 20. Jahrhundert (Krieg und Konflikt, 9), Frankfurt a. M. / New York 2020, Campus, 496 S. / Abb., € 52,00. (Jörg Rogge, Mainz) Scheller, Benjamin (Hrsg.), Kulturen des Risikos im Mittelalter und in der Frühen Neuzeit (Schriften des Historischen Kollegs. Kolloquien, 99), Berlin / Boston 2019, de Gruyter Oldenbourg, IX u. 278 S. / Abb., € 69,95. (Christian Wenzel, Marburg) Eisenbichler, Konrad (Hrsg.)‚ A Companion to Medieval and Early Modern Confraternities (Brill’s Companions to the Christian Tradition, 83), Leiden / Boston 2019, Brill, XVI u. 475 S. / Abb., € 215,00. (Nikolas Funke, Münster) Das, Nandini / Tim Youngs (Hrsg.), The Cambridge History of Travel Writing, Cambridge [u. a.] 2019, Cambridge University Press, XVIII u. 639 S. / Abb., £ 135,00. (Michael Maurer, Jena) Baumann, Anette / Sabine Schmolinsky / Evelien Timpener (Hrsg.), Raum und Recht. Visualisierung von Rechtsansprüchen in der Vormoderne (Bibliothek Altes Reich, 29), Berlin / Boston 2020, de Gruyter Oldenbourg, VIII u. 183 S. / Abb., € 59,95. (Falk Bretschneider, Paris) Carpegna Falconieri, Tommaso di, The Militant Middle Ages. Contemporary Politics between New Barbarians and Modern Crusaders, übers. v. Andrew M. Hiltzik (National Cultivation of Culture, 20), Leiden / Boston 2020, Brill, XI u. 281 S., € 138,00. (Martin Clauss, Chemnitz) Kitapçı Bayrı, Buket, Warriors, Martyrs, and Dervishes. Moving Frontiers, Shifting Identities in the Land of Rome (13th-15th Centuries) (The Medieval Mediterranean, 119), Leiden / Boston 2020, Brill, X u. 259 S. / Karten, € 99,00. (Mihailo Popović, Wien) Cristea, Ovidiu / Liviu Pilat (Hrsg.), From Pax Mongolica to Pax Ottomanica. War, Religion and Trade in the Northwestern Black Sea Region (14th-16th Centuries) (East Central and Eastern Europe in the Middle Ages, 450 – 1450, 58), Leiden / Boston 2020, Brill, VI u. 321 S., € 105,00. (Markus Koller, Bochum) Jones, Linda G. / Adrienne Dupont-Hamy (Hrsg.), Christian, Jewish, and Muslim Preaching in the Mediterranean and Europe. Identities and Interfaith Encounters (Sermo, 15), Turnhout 2019, Brepols, VI u. 337 S. / Abb., € 90,00. (Sina Rauschenbach, Potsdam) Catlos, Brian A., al-Andalus. Geschichte des islamischen Spanien, München 2019, Beck, 491 S. / Abb., € 29,95. (Matthias Maser, Erlangen) Glick, Thomas F. / Antonio Malpica / Félix Retamero / Josep Torró (Hrsg.), From Al-Andalus to the Americans (13th–17th Centuries). Destruction and Construction of Societies (The Medieval and Early Modern Iberian World, 65), Leiden / Boston 2018, Brill, XIII u. 471 S. / Abb., € 127,00. (Ludolf Pelizaeus, Amiens) Hamilton, Tracy Chapman / Mariah Proctor-Tiffany (Hrsg.), Moving Women Moving Objects (400 – 1500) (Maps, Spaces, Cultures, 2), Leiden / Boston 2019, Brill, XXIX und 346 S. / Abb., € 149,00. (Sabine Klapp, Kaiserslautern) Makowski, Elizabeth, Apostate Nuns in the Later Middle Ages (Studies in the History of Medieval Religion, 49), Woodbridge 2019, The Boydell Press, XIV u. 227 S., £ 60,00. (Christine Kleinjung, Münster) Dickason, Kathryn, Ringleaders of Redemption. How Medieval Dance Became Sacred (Oxford Studies in Historical Theology), New York 2021, Oxford University Press, XV u. 369 S. / Abb., £ 64,00. (Gregor Rohmann, Frankfurt a. M.) Clauss, Martin / Gesine Mierke / Antonia Krüger (Hrsg.), Lautsphären des Mittelalters. Akustische Perspektiven zwischen Lärm und Stille (Beihefte zum Archiv für Kulturgeschichte, 89), Wien / Köln / Weimar 2020, Böhlau, 340 S. / Abb., € 65,00. (Karl Kügle, Oxford / Utrecht) Geßner, Kerstin, Die Vermessung des Kosmos. Zur geometrischen Konstruktion von urbanem Raum im europäischen Mittelalter, Wien / Köln / Weimar 2020, Böhlau, 341 S. / Abb., € 45,00. (Felix Rösch, Göttingen) Hirbodian, Sigrid / Andreas Schmauder / Petra Steymans-Kurz (Hrsg.), Materielle Kultur und Sozialprestige im Spätmittelalter. Führungsgruppen in Städten des deutschsprachigen Südwestens (Schriften zur südwestdeutschen Landeskunde, 82), Ostfildern 2019, Thorbecke, IX u. 148 S. / Abb., € 25,00. (Gerald Schwedler, Kiel) Liening, Simon, Das Gesandtschaftswesen der Stadt Straßburg zu Beginn des 15. Jahrhunderts (Mittelalter-Forschung, 63), Ostfildern 2019, Thorbecke, 245 S., € 34,00. (Klara Hübner, Brno) Serif, Ina, Geschichte aus der Stadt. Überlieferung und Aneignungsformen der deutschen Chronik Jakob Twingers von Königshofen (Kulturtopographie des alemannischen Raums, 11), Berlin / Boston 2020, de Gruyter, X u. 297 S. / Abb., € 99,95. (Carla Meyer-Schlenkrich, Köln) Urkundenregesten zur Tätigkeit des deutschen Königs- und Hofgerichts bis 1451, Bd. 17: Die Zeit Ruprechts 1407 – 1410, hrsg. v. Bernhard Diestelkamp, bearb. v. Ute Rödel (Quellen und Forschungen zur höchsten Gerichsbarkeit im Alten Reich. Sonderreihe), Wien / Köln / Weimar 2018, Böhlau, XCIX u. 531 S., € 90,00. (Jörg Schwarz, Innsbruck) Van Dussen, Michael / Pavel Soukup (Hrsg.), A Companion to the Hussites (Brill’s Companions to the Christian Tradition, 90), Leiden / Boston 2020, Brill, XI u. 453 S., € 199,00. (Christina Traxler, Wien) Kaar, Alexandra, Wirtschaft, Krieg und Seelenheil. Papst Martin V., Kaiser Sigismund und das Handelsverbot gegen die Hussiten in Böhmen (Forschungen zur Kaiser- und Papstgeschichte des Mittelalters. Beihefte zu J. F. Böhmer, Regesta Imperii, 46), Wien / Köln / Weimar 2020, Böhlau, 387 S. / Abb., € 55,00. (Gerhard Fouquet, Kiel) Regesten Kaiser Friedrichs III. (1440 – 1493) nach Archiven und Bibliotheken geordnet, hrsg. v. Paul-Joachim Heinig / Christian Lackner / Alois Niederstätter, Heft 34: Die Urkunden und Briefe des Österreichischen Staatsarchivs in Wien, Abt. Haus-‍, Hof- und Staatsarchiv: Allgemeine Urkundenreihe, Familienurkunden und Abschriftensammlungen (1476 – 1479), bearb. v. Kornelia Holzner-Tobisch nach Vorarbeiten v. Anne-Katrin Kunde, Wien / Köln / Weimar 2020, Böhlau, 315 S., € 50,00. (Jörg Schwarz, Innsbruck) Regesten Kaiser Friedrichs III. (1440 – 1493) nach Archiven und Bibliotheken geordnet, hrsg. v. Paul-Joachim Heinig / Christian Lackner / Alois Niederstätter, Heft 35: Die Urkunden und Briefe des Österreichischen Staatsarchivs in Wien, Abt. Haus-‍, Hof- und Staatsarchiv: Allgemeine Urkundenreihe, Familienurkunden und Abschriftensammlungen (1480 – 1482), bearb. v. Petra Heinicker / Anne-Katrin Kunde, Wien / Köln / Weimar 2019, Böhlau, 197 S., € 40,00. (Jörg Schwarz, Innsbruck) Christ, Georg / Franz-Julius Morche (Hrsg.), Cultures of Empire. Rethinking Venetian Rule, 1400 – 1700. Essays in Honour of Benjamin Arbel (The Medieval Mediterranean, 122), Leiden / Boston 2020, Brill, XXXI u. 484 S. / Abb., € 149,00. (Uwe Israel, Dresden) Lemire, Beverly, Global Trade and the Transformation of Consumer Cultures. The Material World Remade, c. 1500 – 1820 (New Approaches to Economic and Social History), Cambridge 2018, Cambridge University Press, XVIII u. 352 S. / Abb., £ 22,99. (Stefan Hanß, Manchester) Siebenhüner, Kim / John Jordan / Gabi Schopf (Hrsg.), Cotton in Context. Manufacturing, Marketing, and Consuming Textiles in the German-Speaking World (1500 – 1900) (Ding, Materialität, Geschichte, 4), Wien / Köln / Weimar 2019, Böhlau, 424 S. / Abb., € 90,00. 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(Michael Maurer, Jena) Detering, Nicolas / Clementina Marsico / Isabella Walser-Bürgler (Hrsg.), Contesting Europe. Comparative Perspectives on Early Modern Discourses on Europe, 1400 – 1800 (Intersections, 67), Leiden / Boston 2020, Brill, XVIII u. 386 S. / Abb., € 115,00. (Theo Jung, Freiburg i. Br.) Giannini, Giulia / Mordechai Feingold (Hrsg.), The Institutionalization of Science in Early Modern Europe (Scientific and Learned Cultures and Their Institutions, 27), Leiden / Boston 2020, Brill, XII u. 301 S., € 115,00. (Sebastian Kühn, Berlin) Wilkinson, Alexander S. / Graeme J. Kemp (Hrsg.), Negotiating Conflict and Controversy in the Early Modern Book World (Library of the Written Word, 73; The Handpress World, 56), Leiden / Boston 2019, Brill, XIII u. 287 S. / Abb., € 126,00. (Johannes Frimmel, München) Dinges, Martin / Pierre Pfütsch (Hrsg.), Männlichkeiten in der Frühmoderne. Körper, Gesundheit und Krankheit (1500 – 1850) (Medizin, Gesellschaft und Geschichte, Beiheft 76), Stuttgart 2020, Steiner, 536 S. / Abb., € 76,00. (Christina Vanja, Kassel) Widder, Roman, Pöbel, Poet und Publikum. Figuren arbeitender Armut in der Frühen Neuzeit, Konstanz 2020, Konstanz University Press, 481 S., € 39,90. (Anke Sczesny, Augsburg) Bushkovitch, Paul, Succession to the Throne in Early Modern Russia. The Transfer of Power 1450 – 1725, New York 2021, Cambridge University Press, XV u. 397 S., £ 90,00. (Martina Winkler, Kiel) Ordubadi, Diana / Dittmar Dahlmann (Hrsg.), Die ‚Alleinherrschaft‘ der russischen Zaren in der ‚Zeit der Wirren‘ in transkultureller Perspektive (Macht und Herrschaft, 10), Göttingen 2021, V&amp;R unipress / Bonn University Press, 377 S. / Abb, € 50,00. (Martina Winkler, Kiel) Hochedlinger, Michael / Petr Maťa / Thomas Winkelbauer (Hrsg.), Verwaltungsgeschichte der Habsburgermonarchie in der Frühen Neuzeit. Hof und Dynastie, Kaiser und Reich, Zentralverwaltungen, Kriegswesen und landesfürstliches Finanzwesen, 2 Teilbde. (Mitteilungen des Instituts für Österreichische Geschichtsforschung, Ergänzungsband 62), Wien 2019, Böhlau, 1308 S., € 150,00. (William D. Godsey, Wien) Kustatscher, Erika, Die Innsbrucker Linie der Thurn und Taxis – Die Post in Tirol und den Vorlanden (1490 – 1769) (Schlern-Schriften, 371), Innsbruck 2018, Universitätsverlag Wagner, 489 S. / Abb., € 39,90. (Wolfgang Behringer, Saarbrücken) Kurelić, Robert, Daily Life on the Istrian Frontier. Living on a Borderland in the Sixteenth Century (Studies in the History of Daily Life [800 – 1600], 7), Turnhout 2019, Brepols, 230 S. / Karten, € 75,00. (Stephan Steiner, Wien) Neumann, Franziska, Die Ordnung des Berges. Formalisierung und Systemvertrauen in der sächsischen Bergverwaltung (1470 – 1600) (Norm und Struktur, 52), Wien / Köln / Weimar 2021, Böhlau, 411 S., € 70,00. (Tobias Schenk, Wien) Mattox, Mickey L. / Richard J. Serina / Jonathan Mumme (Hrsg.), Luther at Leipzig. Martin Luther, the Leipzig Debate, and the Sixteenth-Century Reformations (Studies in Medieval and Reformation Traditions, 218), Leiden / Boston 2019, Brill, XIV u. 348 S., € 129,00. (Thomas Fuchs, Leipzig) Brewer, Brian C. / David M. Whitford (Hrsg.), Calvin and the Early Reformation (Studies in Medieval and Reformation Traditions, 219), Leiden / Boston 2020, Brill, XIV u. 231 S., € 99,00. (Volker Reinhardt, Fribourg) Nicholls, Sophie, Political Thought in the French Wars of Religion (Ideas in Context), Cambridge [u. a.] 2021, Cambridge University Press, XIII u. 269 S., £ 75,00. (Ronald G. Asch, Freiburg i. Br.) Vadi, Valentina, War and Peace. Alberico Gentili and the Early Modern Law of Nations (Legal History Library, 37; Studies in the History of International Law, 14), Leiden / Boston 2020, Brill Nijhoff, XXVI u. 566 S. / Abb., € 160,00. (Miloš Vec, Wien) Schmidt, Ariadne, Prosecuting Women. A Comparative Perspective on Crime and Gender before the Dutch Criminal Courts, c. 1600 – 1810 (Crime and City in History, 4), Leiden / Boston 2020, Brill, X u. 285 S. / graph. Darst., € 105,00. (Wiebke Voigt, Dresden) Moore, John K., Mulatto, Outlaw – Pilgrim – Priest. The Legal Case of José Soller, Accused of Impersonating a Pastor and Other Crimes in Seventeenth-Century Spain (The Medieval and Early Modern Iberian World, 75), Leiden / Boston 2020, Brill, XVIII u. 359 S. / Abb., € 127,00. (Alexandra Kohlhöfer, Münster) Junghänel, André, Kirchenverwaltung und Landesherrschaft. Kirchenordnendes Handeln in der Landgrafschaft Hessen-Kassel im 17. Jahrhundert (Schriften zur politischen Kommunikation, 26), Göttingen 2021, V&amp;R unipress, 721 S. / Abb., € 90,00. (Lennart Gard, Berlin) Elsner, Ines, Das Huldigungssilber der Welfen des Neuen Hauses Braunschweig-Lüneburg (1520 – 1706). 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Zum Umgang hallischer Pastoren mit Ehe, Sexualität und Sittlichkeitsdelikten in Pennsylvania, 1742 – 1800 (Hallesche Forschungen, 57), Halle a. d. S. 2020, Verlag der Franckeschen Stiftungen; Harrassowitz in Kommission, XII u. 455 S. / graph. Darst., € 69,00. (Norbert Finzsch, Köln) Schmidt, Dennis, Bedrohliche Aufklärung – Umkämpfte Reformen. Innerösterreich im josephinischen Jahrzehnt 1780 – 1790, Münster 2020, Aschendorff, XV u. 621 S. / graph. Darst., € 58,00. (Simon Karstens, Trier) Bregler, Thomas, Die oberdeutschen Reichsstädte auf dem Rastatter Friedenskongress (1797 – 1799) (Studien zur bayerischen Verfassungs- und Sozialgeschichte, 33), München 2020, Kommission für bayerische Landesgeschichte, X u. 562 S. / Abb., € 49,00. (Dorothée Goetze, Sundsvall) Esser, Franz D., Der Wandel der Rheinischen Agrarverfassung. Der Einfluss französischer und preußischer Agrarreformen zwischen 1794 und 1850 auf die bäuerlichen Rechtsverhältnisse im Rheinland (Forschungen zur deutschen Rechtsgeschichte, 32), Wien / Köln / Weimar 2020, Böhlau, 270 S. / Abb., € 70,00. (Werner Troßbach, Fulda)

Domeier, Norman / Christian Mühling (Hrsg.), Homosexualität am Hof. Praktiken und Diskurse vom Mittelalter bis heute (Geschichte und Geschlechter, 74), Frankfurt a. M. / New York 2020, Campus, 401 S. / Abb., € 39,95. (Martin Dinges, Stuttgart) Hengerer, Mark / Nadir Weber (Hrsg.), Animals and Courts. Europe, c. 1200 – 1800, Berlin / Boston 2020, de Gruyter Oldenbourg, VII u. 434 S. / Abb., € 89,95. (Stefano Saracino, Jena / München) Baumann, Anette / Alexander Jendorff / Frank Theisen (Hrsg.), Religion – Migration – Integration. Studien zu Wechselwirkungen religiös motivierter Mobilität im vormodernen Europa, Tübingen 2019, Mohr Siebeck, VIII u. 312 S. / € 54,00. (Bettina Braun, Mainz) Dirmeier, Artur / Mark Spoerer (Hrsg.), Spital und Wirtschaft in der Vormoderne. Sozial-karitative Institutionen und ihre Rechnungslegung als Quelle für die Sozial- und Wirtschaftsgeschichte (Studien zur Geschichte des Spital-‍, Wohlfahrts- und Gesundheitswesens, 14), Regensburg 2020, Pustet, 308 S. / Abb., € 34,95. (Peter Rauscher, Wien) Raffa, Guy P., Dante’s Bones. How a Poet Invented Italy, Cambridge / London 2020, The Belknap Press of Harvard University Press, VIII u. 370 S. / Abb., $ 28,95. (Arne Karsten, Wuppertal) Backes, Martina / Jürgen Dendorf (Hrsg.), Nationales Interesse und ideologischer Missbrauch. Mittelalterforschung in der ersten Hälfte des 20. Jahrhunderts. Vorträge zum 75jährigen Bestehen der Abteilung Landesgeschichte am Historischen Seminar der Albert-Ludwigs-Universität Freiburg (Freiburger Beiträge zur Geschichte des Mittelalters, 1), Ostfildern 2019, Thorbecke, 268 S. / Abb., € 28,00. (Bernd Schneidmüller, Heidelberg) Page, Sophie / Catherine Rider (Hrsg.), The Routledge History of Medieval Magic (Routledge Histories), London / New York 2019, Routledge, XVII u. 550 S. / Abb., £ 175,00. (Rita Voltmer, Trier) Ziegler, Tiffany A., Medieval Healthcare and the Rise of Charitable Institutions. The History of the Municipal Hospital (The New Middle Ages), Cham 2018, Palgrave Macmillan, VI u. 155 S., € 58,84. (Artur Dirmeier, Regensburg) Speich, Heinrich, Burgrecht. Von der Einbürgerung zum politischen Bündnis im Spätmittelalter (Vorträge und Forschungen, Sonderband 59), Ostfildern 2019, Thorbecke, 419 S. / Abb., € 52,00. (Gabriel Zeilinger, Rostock) Harry, David, Constructing a Civic Community in Late Medieval London. The Common Profit, Charity and Commemoration, Woodbridge 2019, The Boydell Press, XI u. 216 S., £ 75,00. (Jens Röhrkasten, Dresden) Carr, Mike, Merchant Crusaders in the Aegean, 1201 – 1352 (Warfare in History), Woodbridge 2019, The Boydell Press, XII u. 196 S. / Abb., £ 19,99. (Kristjan Toomaspoeg, Lecce) Dokumente zur Geschichte des Deutschen Reiches und seiner Verfassung 1340 – 1343, Bd. 7, Teil 2, bearb. v. Michael Menzel (Monumenta Germaniae Historica. Constitutiones et acta publica imperatorum et regum, 7.2), Wiesbaden 2019, Harrassowitz, XLIV und 404 S., € 120,00. (Andrea Stieldorf, Bonn) Flemmig, Stephan, Zwischen dem Reich und Ostmitteleuropa. Die Beziehungen von Jagiellonen, Wettinern und Deutschem Orden (1386 – 1526) (Quellen und Forschungen zur sächsischen und mitteldeutschen Geschichte, 44), Stuttgart 2019, Steiner, 706 S., € 116,00. (Julia Burkhardt, München) Hagemann, Manuel, Herrschaft und Dienst. Territoriale Amtsträger unter Adolf II. von Kleve (1394 – 1448) (Schriften der Heresbach-Stiftung Kalkar, 17), Bielefeld 2020, Verlag für Regionalgeschichte, 912 S., € 49,00. (Benjamin Müsegades, Heidelberg) Traxler, Christina, Firmiter velitis resistere. Die Auseinandersetzung der Wiener Universität mit dem Hussitismus vom Konstanzer Konzil (1414 – 1418) bis zum Beginn des Basler Konzils (1431 – 1449) (Schriften des Archivs der Universität Wien, 27), Göttingen 2019, V&amp;R unipress / Vienna University Press, 547 S., € 70,00. (Blanka Zilynská, Prag) Chronik des Konstanzer Konzils 1414 – 1418 von Ulrich Richental. Historisch-kritische Edition, 3 Bde., Bd. 1: A-Version; Bd. 2: K-Version; Bd. 3: G-Version, eingel., komm. u. hrsg. v. Thomas M. Buck (Konstanzer Geschichts- und Rechtsquellen, 49.1 – 3), Ostfildern 2020, Thorbecke, 461 S.; 415 S.; 433 S., € 145,00. (Christof Rolker, Bamberg) Šmahel, František, Die Basler Kompaktaten mit den Hussiten (1436). Untersuchung und Edition (Monumenta Germaniae Historica. Studien und Texte, 65), Wiesbaden 2019, Harrassowitz, XXII u. 226 S., € 45,00. (Dušan Coufal, Prag) Decembrio, Pier Candido, Lives of the Milanese Tyrants, hrsg. v. Massimo Zaggia, ins Englische übers. u. mit einer Einleitung versehen v. Gary Ianziti (The I Tatti Renaissance Library, 88), Cambridge / London 2019, Harvard University Press, LIII u. 339 S., £ 19,95. (Tobias Daniels, Zürich) Thomas von Kempen, Dialogus noviciorum / Novizengespräche, hrsg. v. Nikolaus Staubach / Stefan Sudmann, Münster 2020, Aschendorff, 472 S., € 69,00. (Julia Becker, Heidelberg) Kempf, Charlotte K., Materialität und Präsenz von Inkunabeln. Die deutschen Erstdrucker im französischsprachigen Raum bis 1500 (Forum historische Forschung. Mittelalter, 1), Stuttgart 2020, Kohlhammer, 583 S. / Abb., € 89,00. (Christoph Reske, Mainz) Gammerl, Benno / Philipp Nielsen / Margrit Pernau (Hrsg.), Encounters with Emotions. Negotiating Cultural Differences since Early Modernity, New York / Oxford 2019, Berghahn, VI u. 308 S. / Abb., £ 92,00. (Kim Siebenhüner, Jena) Dierksmeier, Laura, Charity for and by the Poor. Franciscan-Indigenous Confraternities in Mexico, 1527 – 1700, Norman / San Diego 2020, University of Oklahoma Press / The Academy of American Franciscan History, XVI u. 222 S. / Abb., $ 55,00. (Tobias Winnerling, Düsseldorf) Strunck, Christina (Hrsg.), Faith, Politics and the Arts. Early Modern Cultural Transfer between Catholics and Protestants (Wolfenbütteler Forschungen, 158), Wiesbaden 2019, Harrassowitz in Kommission, 391 S., € 88,00. (Bernd Roeck, Zürich) Glück, Helmut / Mark Häberlein / Andreas Flurschütz da Cruz (Hrsg.), Adel und Mehrsprachigkeit in der Frühen Neuzeit. Ziele, Formen und Praktiken des Erwerbs und Gebrauchs von Fremdsprachen (Wolfenbütteler Forschungen, 155), Wiesbaden 2019, Harrassowitz in Kommission, 259 S. / Abb., € 58,00. (Martin Wrede, Grenoble) Scholz, Luca, Borders and Freedom of Movement in the Holy Roman Empire (Studies in German History), Oxford 2020, Oxford University Press, VI u. 266 S., £ 60,00. (Tobias Schenk, Wien) Füssel, Marian (Hrsg.), Wissensgeschichte (Basistexte Frühe Neuzeit, 5), Göttingen 2019, Steiner, 300 S. / Abb., € 28,00. (Kristina Hartfiel, Düsseldorf) Friedrich, Markus / Jacob Schilling (Hrsg.), Praktiken frühneuzeitlicher Historiographie (Cultures and Practices of Knowledge in History / Wissenskulturen und ihre Praktiken, 2), Berlin / Bosten 2019, de Gruyter Oldenbourg, VIII u. 445 S. / Abb., € 79,95. (Helmut Zedelmaier, München) Stockhorst, Stefanie, Ars Equitandi. Eine Kulturgeschichte der Reitlehre in der Frühen Neuzeit, Hannover 2020, Wehrhahn, 359 S. / Abb., € 34,00. (Jürgen Overhoff, Münster) Frohnapfel-Leis, Monika, Jenseits der Norm. Zauberei und fingierte Heiligkeit im frühneuzeitlichen Spanien (Hexenforschung, 18), Bielefeld 2019, Verlag für Regionalgeschichte, 263 S. / Abb., € 29,00. (Sarah Masiak, Detmold) Kamp, Jeannette, Crime, Gender and Social Control in Early Modern Frankfurt am Main (Crime and City in History, 3), Leiden / Boston 2020, Brill, XII u. 335 S. / Abb., € 121,00. (Matthias Schnettger, Mainz) Liapi, Lena, Roguery in Print. Crime and Culture in Early Modern London (Studies in Early Modern Cultural, Political and Social History, 33), Woodbridge 2019, The Boydell Press, IX u. 194 S. / Abb., £ 65,00. (Birgit Näther, Berlin) Ritsema van Eck, Marianne P., The Holy Land in Observant Franciscan Texts (c. 1480 – 1650). Theology, Travel, and Territoriality (The Medieval Franciscans, 17), Leiden / Boston 2019, Brill, XI u. 260 S. / Abb., € 132,00. (Mirko Breitenstein, Dresden) Bowd, Stephen D., Renaissance Mass Murder. Civilians and Soldiers during the Italian Wars, Oxford / New York 2018, Oxford University Press, X u. 288 S., £ 65,00. (Christian Jaser, Klagenfurt) Schulte, Daniela, Die zerstörte Stadt. Katastrophen in den schweizerischen Bilderchroniken des 15. und 16. Jahrhunderts (Medienwandel – Medienwechsel – Medienwissen, 41), Zürich 2020, Chronos, 246 S. / Abb., € 48,00. (Stephanie Armer, Eichstätt) Deiters, Maria / Ruth Slenczka (Hrsg.), Häuslich – persönlich – innerlich. Bild und Frömmigkeitspraxis im Umfeld der Reformation, Berlin / Boston 2020, de Gruyter, XIV u. 423 S. / Abb., € 99,95. (Gregor Rohmann, Frankfurt a. M.) Christ-von Wedel, Christine, Die Äbtissin, der Söldnerführer und ihre Töchter. Katharina von Zimmern im politischen Spannungsfeld der Reformationszeit, unter Mitarbeit v. Irene Gysel / Jeanne Pestalozzi / Marlis Stähli, Zürich 2019, Theologischer Verlag Zürich, 356 S. / Abb., € 33,90. (Bettina Braun, Mainz) Grochowina, Nicole, Reformation (Seminar Geschichte), Berlin / Boston 2020, de Gruyter Oldenbourg, X u. 220 S. / Abb., € 24,95. (Tobias Jammerthal, Neuendettelsau) Behringer, Wolfgang / Wolfgang Kraus / Roland Marti (Hrsg.), Die Reformation zwischen Revolution und Renaissance. Reflexionen zum Reformationsjubiläum (Kulturelle Grundlagen Europas, 6), Berlin 2019, Lit, 350 S. / Abb., € 39,90. (Martina Fuchs, Wien) Greiling, Werner / Thomas T. Müller / Uwe Schirmer (Hrsg.), Reformation und Bauernkrieg (Quellen und Forschungen zu Thüringen im Zeitalter der Reformation, 12), Wien / Köln / Weimar 2019, Böhlau, 474 S. / Abb., € 55,00. (Ulrich Bubenheimer, Reutlingen) Werz, Joachim, Predigtmodi im frühneuzeitlichen Katholizismus. Die volkssprachliche Verkündigung von Leonhard Haller und Georg Scherer in Zeiten von Bedrohungen (1500 – 1605) (Reformationsgeschichtliche Studien und Texte, 175), Münster 2020, Aschendorff, X u. 606 S. / graph. Darst., € 77,00. (Kai Bremer, Osnabrück) Freitag, Werner / Wilfried Reininghaus (Hrsg.), Beiträge zur Geschichte der Reformation in Westfalen, Bd. 2: Langzeitreformation, Konfessionskultur und Ambiguität in der zweiten Hälfte des 16. Jahrhunderts. Beiträge der Tagung am 27. und 28. Oktober 2017 in Lemgo (Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 47), Münster 2019, Aschendorff, 391 S. / Abb. / CD-ROM, € 44,00. (Andreas Rutz, Dresden) Cordes, Jan-Christian, Politik und Glaube. Die Reformation in der Hansestadt Lüneburg (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 304), Göttingen 2020, Wallstein, 758 S., € 49,00. (Olaf Mörke, Kiel) Hough, Adam G., The Peace of Augsburg and the Meckhart Confession. Moderate Religion in an Age of Militancy (Routledge Research in Early Modern History), New York / London 2019, Routledge, X u. 341 S. / Abb., £ 115,00. (Marion Bechtold-Mayer, Darmstadt) Francisco de Vitoria, De iustitia / Über die Gerechtigkeit, Teil 3, hrsg., eingel. u. ins Deutsche übers. v. Joachim Stüben, mit einer Einleitung v. Tilman Repgen (Politische Philosophie und Rechtstheorie des Mittelalters und der Neuzeit. Reihe I: Texte, 5), Stuttgart-Bad Cannstatt 2020, Frommann-Holzboog, LI u. 242 S., € 168,00. (Nils Jansen, Münster) Overell, M. Anne, Nicodemites: Faith and Concealment between Italy and Tudor England (St Andrews Studies in Reformation History), Leiden / Boston 2019, Brill, XII u. 218 S., € 125,00. (Andreas Pietsch, Münster) Schultz, Jenna M., National Identity and the Anglo-Scottish Borderlands, 1552 – 1652 (Studies in Early Modern Cultural, Political and Social History, 32), Woodbridge 2019, The Boydell Press, XVII u. 326 S. / Karten, £ 70,00. (Iris Fleßenkämper, Münster) Heinemann, Julia, Verwandtsein und Herrschen. Die Königinmutter Catherine de Médicis und ihre Kinder in Briefen 1560 – 1589 (Pariser Historische Studien, 118), Heidelberg 2020, Heidelberg University Publishing, 517 S. / Abb., € 49,90. (Katrin Keller, Wien) Malettke, Klaus, Katharina von Medici. Frankreichs verkannte Königin, Paderborn 2020, Schöningh, VIII u. 403 S. / Abb., € 78,00. (Katrin Keller, Wien) Haar, Christoph Ph., Natural and Political Conceptions of Community. The Role of the Household Society in Early Modern Jesuit Thought, c. 1590 – 1650 (Jesuit Studies, 17), Leiden / Boston 2019, Brill, VI u. 314 S., € 132,00. (Nils Jansen, Münster) Senning, Calvin F., Spain, Rumor, and Anti-Catholicism in Mid-Jacobean England. The Palatine Match, Cleves, and the Armada Scares of 1612 – 1613 and 1614 (Routledge Research in Early Modern History), New York / London 2019, Routledge, XI u. 254 S. / Abb., £ 120,00. (Alexander Schunka, Berlin) Saito, Keita, Das Kriegskommissariat der bayerisch-ligistischen Armee während des Dreißigjährigen Krieges (Herrschaft und soziale Systeme in der Frühen Neuzeit, 24), Göttingen 2020, V&amp;R unipress, 346 S. / graph. Darst., € 50,00. (Michael Kaiser, Bonn) Hämmerle, Tobias E., Flugblatt-Propaganda zu Gustav Adolf von Schweden. Eine Auswertung zeitgenössischer Flugblätter der Königlichen Bibliothek zu Stockholm, Marburg 2019, Büchner-Verlag, 577 S. / Abb., € 45,00. (Michael Kaiser, Bonn) Hennings, Jan, Russia and Courtly Europe. Ritual and the Culture of Diplomacy, 1648 – 1725 (New Studies in European History), Cambridge [u. a.] 2016, Cambridge University Press, XII u. 297 S. / Abb., £ 70,99. (Martina Winkler, Kiel) Bell, David A. / Yair Mintzker (Hrsg.), Rethinking the Age of Revolutions. France and the Birth of the Modern World, New York 2018, Oxford University Press, XXIX u. 287 S. / Abb., £ 64,00. (Volker Depkat, Regensburg) Vallance, Edward (Hrsg.), Remembering Early Modern Revolutions. England, North America, France and Haiti (Remembering the Medieval and Early Modern Worlds), London / New York 2019, Routledge, XI u. 222 S., £ 90,00. (Volker Depkat, Regensburg) Mokhberi, Susan, The Persian Mirror. French Reflections of the Safavid Empire in Early Modern France, New York 2019, Oxford University Press, XI u. 223 S. / Abb., £ 47,99. (Markus Friedrich, Hamburg) Fulda, Daniel (Hrsg.), Aufklärung fürs Auge. Ein anderer Blick auf das 18. Jahrhundert, Halle 2020, Mitteldeutscher Verlag, 247 S. / Abb., € 38,00. (Denise Schlichting, Osnabrück) Müller, Miriam, Der sammelnde Professor. Wissensdinge an Universitäten des Alten Reichs im 18. Jahrhundert (Wissenschaftskulturen. Reihe I: Wissensgeschichte, 1), Stuttgart 2020, Steiner, 268 S. / Abb., € 44,00 (Bernhard Homa, Hannover) Schläwe, Elisabeth, Ins Gedächtnis geschrieben. Leben und Schreiben der Eleonora Wolff Metternich zur Gracht (1679 – 1755) (Transgressionen, 1), Stuttgart 2020, Steiner, 218 S. / Abb., € 52,00. (Melanie Greinert, Kiel) Fingerhut-Säck, Mareike, Das Gottesreich auf Erden erweitern. Einführung und Festigung des Pietismus durch das Grafenpaar Sophie Charlotte und Christian Ernst zu Stolberg-Wernigerode in seiner Grafschaft (1710 – 1771) (Studien zur Geschichte und Kultur Mitteldeutschlands, 5), Halle a. d. S. 2019, Mitteldeutscher Verlag, 410 S. / Abb., € 54,00. (Thomas Dorfner, Aachen / Erfurt) Ihle, Stefan, Die Entführung des Johann Wilhelm Pfau in Halle 1734. Eine Studie zur Rivalität zweier anhaltischer Landesfürsten (Forschungen zur hallischen Stadtgeschichte, 28), Halle 2021, Mitteldeutscher Verlag, 214 S. / Abb., € 24,00. (Barbara Stollberg-Rilinger, Berlin) Klesmann, Bernd, Die Notabelnversammlung 1787 in Versailles. Rahmenbedingungen und Gestaltungsoptionen eines nationalen Reformprojekts (Beihefte der Francia, 83), Ostfildern 2019, Thorbecke, 569 S., € 67,00. (Martin Wrede, Grenoble) Quaasdorf, Friedrich, Kursachsen und das Ende des Alten Reichs. Die Politik Dresdens auf dem Immerwährenden Reichstag zu Regensburg 1802 bis 1806 (Schriften zur sächsischen Geschichte und Volkskunde, 63), Leipzig 2020, Leipziger Universitätsverlag, 449 S., € 55,00. (Dorothée Goetze, Bonn)

Cremer, Annette C. / Martin Mulsow (Hrsg.), Objekte als Quellen der historischen Kulturwissenschaften. Stand und Perspektiven der Forschung (Ding, Materialität, Geschichte, 2), Köln / Weimar / Wien 2017, Böhlau, 352 S. / Abb., € 50,00. (Alexander Georg Durben, Münster) Pfister, Ulrich (Hrsg.), Kulturen des Entscheidens. Narrative – Praktiken – Ressourcen (Kulturen des Entscheidens, 1), Göttingen 2019, Vandenhoeck &amp; Ruprecht, 409 S. / Abb., € 70,00. (Wolfgang Reinhard, Freiburg i. Br.) Krischer, André (Hrsg.), Verräter. Geschichte eines Deutungsmusters, Wien / Köln / Weimar 2019, Böhlau, 353 S. / Abb., € 39,00. (Wolfgang Reinhard, Freiburg i. Br.) Baumbach, Hendrik / Horst Carl (Hrsg.), Landfrieden – epochenübergreifend. Neue Perspektiven der Landfriedensforschung auf Verfassung, Recht, Konflikt (Zeitschrift für Historische Forschung, Beiheft 54), Berlin 2018, Duncker &amp; Humblot, 280 S., € 69,90. (Fabian Schulze, Ulm / Augsburg) Ertl, Thomas (Hrsg.), Erzwungene Exile. Umsiedlung und Vertreibung in der Vormoderne (500 – 1850), Frankfurt a. M. / New York 2017, Campus, 272 S., € 39,95. (Alexander Schunka, Berlin) Earenfight, Theresa (Hrsg.), Royal and Elite Households in Medieval and Early Modern Europe. More than Just a Castle (Explorations in Medieval Culture, 6), Leiden / Boston 2018, Brill, IX u. 416 S., € 150,00. (Jeroen Duindam, Leiden) Hiltmann, Torsten / Laurent Hablot (Hrsg.), Heraldic Artists and Painters in the Middle Ages and Early Modern Times (Heraldic Studies, 1), Ostfildern 2018, Thorbecke, 236 S. / Abb., € 45,00. (Luc Duerloo, Antwerpen) Kießling, Rolf / Frank Konersmann / Werner Troßbach, Grundzüge der Agrargeschichte, Bd. 1: Vom Spätmittelalter bis zum Dreißigjährigen Krieg (1350 – 1650), Köln / Weimar / Wien 2016, Böhlau, 329 S. / Abb., € 30,00. (Maximilian Schuh, Heidelberg) Kiening, Christian, Fülle und Mangel. Medialität im Mittelalter, Zürich 2016, Chronos, 468 S. / Abb., € 26,00. (Petra Schulte, Trier) Lachaud, Frédérique / Michael Penman (Hrsg.), Absentee Authority across Medieval Europe, Woodbridge 2017, The Boydell Press, XI u. 264 S. / Abb., £ 60,00. (Melanie Panse-Buchwalter, Essen) Antonín, Robert, The Ideal Ruler in Medieval Bohemia (East Central and Eastern Europe in the Middle Ages, 450 – 1450, 44), Leiden / Boston 2017, Brill, XIII u. 400 S. / Abb., € 145,00. (Julia Burkhardt, Heidelberg) Musson, Anthony / Nigel Ramsay (Hrsg.), Courts of Chivalry and Admiralty in Late Medieval Europe, Woodbridge 2018, The Boydell Press, XIV u. 250 S. / Abb., £ 60,00. (Jörg Peltzer, Heidelberg) Paravicini, Werner, Ehrenvolle Abwesenheit. Studien zum adligen Reisen im späteren Mittelalter. Gesammelte Aufsätze, hrsg. v. Jan Hirschbiegel / Harm von Seggern, Ostfildern 2017, Thorbecke, XI u. 757 S. / Abb., € 94,00. (Christina Antenhofer, Salzburg) Kolditz, Sebastian / Markus Koller (Hrsg.), The Byzantine-Ottoman Transition in Venetian Chronicles / La transizione bizantino-ottomana nelle cronache veneziane (Venetiana, 19), Rom 2018, Viella, 324 S. / graph. Darst., € 32,00. (Mihailo Popović, Wien) Documents on the Papal Plenary Indulgences 1300 – 1517 Preached in the „Regnum Teutonicum“, hrsg. v. Stuart Jenks (Later Medieval Europe, 16), Leiden / Boston 2018, Brill, XX u. 811 S., € 175,00. (Axel Ehlers, Hannover) Kumhera, Glenn, The Benefits of Peace. Private Peacemaking in Late Medieval Italy (The Medieval Mediterranean, 109), Berlin / Boston 2017, Brill, VIII u. 314 S., € 119,00. (Tobias Daniels, München) Campopiano, Michele / Helen Fulton (Hrsg.), Anglo-Italian Cultural Relations in the Later Middle Ages, Woodbridge 2018, York Medieval Press, XI u. 212 S. / Abb., £ 60,00. (Jörg Rogge, Mainz) Hole, Jennifer, Economic Ethics in Late Medieval England, 1300 – 1500 (Archival Insights into the Evolution of Economics), Cham 2016, Palgrave Macmillan, XII u. 300 S., € 123,04. (Petra Schulte, Trier) Klingner, Jens / Benjamin Müsegades (Hrsg.), (Un)‌Gleiche Kurfürsten? Die Pfalzgrafen bei Rhein und die Herzöge von Sachsen im späten Mittelalter (1356 – 1547) (Heidelberger Veröffentlichungen zur Landesgeschichte und Landeskunde, 19), Heidelberg 2017, Universitätsverlag Winter, 280 S. / Abb., € 45,00. (Jörg Schwarz, München) Mütze, Dirk M., Das Augustiner-Chorherrenstift St. Afra in Meißen (1205 – 1539) (Schriften zur sächsischen Geschichte und Volkskunde, 54), Leipzig 2016, Leipziger Universitätsverlag, 434 S. / Abb., € 49,00. (Stefan Tebruck, Gießen) Langeloh, Jacob, Erzählte Argumente. Exempla und historische Argumentation in politischen Traktaten c. 1265 – 1325 (Studien und Texte zur Geistesgeschichte des Mittelalters, 123), Leiden / Boston 2017, Brill, X u. 414 S., € 128,00. (Frank Godthardt, Hamburg) The Dedicated Spiritual Life of Upper Rhine Noble Women. A Study and Translation of a Fourteenth-Century Spiritual Biography of Gertrude Rickeldey of Ortenberg and Heilke of Staufenberg, hrsg., komm. u. übers. v. Anneke B. Mulder-Bakker in Zusammenarbeit mit Gertrud J. Lewis / Tilman Lewis / Michael Hopf / Freimut Löser (Sanctimoniales, 2), Turnhout 2017, Brepols, VIII u. 269 S., € 80,00. (Jörg Voigt, Rom) Roeck, Bernd, Der Morgen der Welt. Geschichte der Renaissance (Historische Bibliothek der Gerda Henkel Stiftung), München 2017, Beck, 1304 S. / Abb., € 44,00. (Reinhard Stauber, Klagenfurt) Eming, Jutta / Michael Dallapiazza (Hrsg.), Marsilio Ficino in Deutschland und Italien. Renaissance-Magie zwischen Wissenschaft und Literatur (Episteme in Bewegung, 7), Wiesbaden 2017, Harrassowitz, VIII u. 291 S. / Abb., € 56,00. (Michaela Boenke, München) Furstenberg-Levi, Shulamit, The Accademia Pontaniana. A Model of a Humanist Network (Brill’s Studies in Intellectual History, 258), Leiden / London 2016, Brill, VIII u. 223 S., € 116,00. (Tobias Daniels, München) Andermann, Ulrich, Humanismus im Nordwesten. Köln – Niederrhein – Westfalen, Münster 2018, Aschendorff, 361 S., € 56,00. (Jan-Hendryk de Boer, Essen) Adams, Jonathan / Cordelia Heß (Hrsg.), Revealing the Secrets of the Jews. Johannes Pfefferkorn and Christian Writings about Jewish Life and Literature in Early Modern Europe, Berlin / Boston 2017, de Gruyter, XV u. 325 S. / Abb., € 79,95. (Gudrun Emberger, Berlin) Buchet, Christian / Gérard Le Bouëdec (Hrsg.), The Sea in History / La mer dans l’histoire, [Bd. 3:] The Early Modern World / La période moderne, The Boydell Press, Woodbridge / Rochester 2017, The Boydell Press, XXVI u. 1072 S., £ 125,00. (Jann M. Witt, Laboe) Broomhall, Susan (Hrsg.), Early Modern Emotions. An Introduction (Early Modern Themes), London / New York 2017, Routledge, XXXVIII u. 386 S. / Abb., £ 36,99. (Hannes Ziegler, London) Faini, Marco / Alessia Meneghin (Hrsg.), Domestic Devotions in the Early Modern World (Intersections, 59.2), Leiden / Boston 2019, Brill, XXII u. 356 S. / Abb., € 154,00. (Volker Leppin, Tübingen) Richardson, Catherine / Tara Hamling / David Gaimster (Hrsg.), The Routledge Handbook of Material Culture in Early Modern Europe (The Routledge History Handbook), London / New York 2017, Routledge, XIX u. 485 S. / Abb. £ 105,00. 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An instrumental cover of 50 Cent’s “P.I.M.P.” by the Bacao Rhythm & Steel Band plays repeatedly in the soundtrack of Justine Triet’s Palme d’Or-winning film Anatomy of a Fall (2023). We first hear it play in an isolated mountain lodge in the French Alps, the music rudely intruding from above as German author Sandra (Sandra Hüller) holds an interview with a graduate student, the latter keen to learn about the writer’s methods and ideas. The song has been put on by Sandra’s unseen husband Samuel (Samuel Theis), permanently looping on the laptop in the unrenovated attic at the top of the house. It is assumedly a childish but effective way of sabotaging the quality of the interview below. The song continues to play as the graduate student leaves the house and drives away with very little of the interview completed. It plays as Sandra and Samuel’s vision-impaired son Daniel (Milo Machado-Graner) takes his dog for a walk along frozen, icy valleys. It is still playing as the son discovers his father’s dead body on the ground upon his return, having fallen from the balcony at the top of the chalet. Now, the aggressively upbeat music of the song jars against the visual tableau of real-life human tragedy. The visual-aural juxtaposition between the snowy world of the French Alps against the tropical, Caribbean-inflected song reveals an inconsistency or an incongruity that rubs against the grain of the incident. This article interrogates the novel use of this song in the soundtrack of Anatomy of a Fall: for the innovative way it is used as part of the storytelling of the film to stand in for both the characterisation of Samuel and the point of view of Sandra, and for the way that it manages to conflate the act of repetitive music play as a form of active audience participation. As Stam, Burgoyne, and Flitterman-Lewis have suggested in their 1992 text, it acts in the mode of “didactic contrapuntal music”, which is used “in order to elicit a precise, usually ironic, idea in the spectator’s mind” (59). By featuring this song so heavily in the first part of the film, the soundtrack moves against the conventional use of a musical score, which typically contains themes and leitmotifs that play across the length of the film, linking the narrative. Here, I also draw ideas from Elizabeth Margulis’s monograph On Repeat: How Music Plays the Mind to link musical theory together with an understanding of how that music impacts as a part of formal screen analysis. As Margulis suggests, “musical repetitiveness is so common as to seem almost invisible. But when someone draws your attention to it, this repetitiveness comes to seem quite strange” (1). This is what occurs in Anatomy of a Fall: the storytelling draws the audience’s attention to the bizarre aspects of repetitive music play, and hence defamiliarises the music as well. Therefore, the act of repetition of a song in a film soundtrack takes on meanings that can be analysed through understanding of societal uses of music in everyday life, which adds complexity to our reading of the film. After the vivid opening scenes that were described above, the instrumental cover of P.I.M.P. continues to play as a part of the diegesis of the film, as investigators try and determine the validity of Sandra's version of events – such as why she could not hear Samuel falling – and then her son is tested to see if he could hear his parents fighting upstairs from the outside. Finally, P.I.M.P. will play loudly and absurdly in the large courtroom in Grenoble, as a criminal investigation commences to determine if Sandra was responsible for murdering Samuel. The strangeness of a light-hearted pop song in a quiet courtroom space enhances the menace of the music, set within a new context to see if it evidences a murder. Here, the misogynist lyrics of the original version of the song by 50 Cent (“I don’t know what you heard about me / But a bitch can’t get a dollar out of me”) is suggested by the prosecutor as a motive for Sandra to end her husband’s life. In this version of events, the song is seen to be weaponised as a phallic earworm, which even constitutes a form of aural violence through the materiality of the repetitive steel drums. According to this interpretation, it is a song determined to embarrass Sandra and put her in her place. Of course, in this film the idea of truth is blurred, and many other fragmentary ideas are put forward as counter-suggestions to the prosecutor’s theory. Why was this song selected for the film? We can look to filmmaker choices as they were filtered through real-life copyright issues as well as aesthetic and storytelling concerns. As an art film not beholden to a major film studio, there did not seem to be any motivation for choosing a song that would need to support any additional commercial and ancillary imperatives (e.g. a commercial soundtrack release) or to conform within any expectations of a particular genre (Tompkins). The track “P.I.M.P.” by the Bacao Rhythm and Steel Band was selected as a purely aesthetic choice by the filmmakers at the end of the production phase of the film. Interestingly, the director Justine Triet and the co-writer Arthur Harari had originally selected Dolly Parton’s “Jolene” as the repeating song of the film, but they were denied the rights to the song shortly before filming began (Zuckerman). As the GQ journalist Esther Zuckerman explains, P.I.M.P. was finally selected for the film because of how usefully it tied in with the film’s storytelling and characterisation of Daniel: the song had to represent Samuel – who the audience only sees in flashbacks after he’s dead – and Triet thought it would be appropriate that he picks a relatively obscure cover that still keeps the “essence of the tune”. You can see how someone like Samuel – a teacher and wannabe writer who probably thought of himself as pretty cool – would be drawn to this version. “I think the song is aggressive because we hear it a lot of times,” Triet says. “But it’s quite funny at the same time, no?” Adding to this explanation, Patrick Ryan in USA Today notes that Triet also chose the song as it seemed to become more annoying the more you hear it. Indeed, this observation may be true for any repeated song, where there are diminishing returns when you relisten to music too many times. Elizabeth Margulis notices that relistening to music tends to theoretically conform to the Wundt curve, which traces a non-linear, inverted-U relationship between hedonic value and stimulus familiarity. According to the Wundt curve, pleasure is increased toward a song the more times that you hear it; but when the novelty wears off and the familiarity rises, the original pleasure disappears. She writes: in the end, however, if you’ve heard it too many times over a short span of time, you may once again start to realise why you hated it in the first place. This example, which might seem painfully familiar, points to an interesting characteristic of repetition – it works one way at first, and then another way later. In many cases, it increases pleasure for a certain period and then reduces it. The relationship between exposure and enjoyment, in other words, is nonlinear. (95) This concept of repetition eventually leading to a loss of pleasure is also applicable to language, as the Latin term ad nauseam suggests, which means that there is an eventual progress towards sickness (literally, nausea) after the interminable repetition of ideas or arguments. This nonlinearity of musical enjoyment and repetition is therefore used to connect to the film’s narrative, where knowledge of the relationship with a failing marriage starts to slowly materialise as the murder case continues. Hence, the audience becomes clued in to how annoying Samuel is, the more we listen to the song. Whereas the song is novel to the audience at the beginning of the film, by its final use in the courtroom the nonlinear development of the song as a painful experience starts to approach the way that it would have felt for Sandra, who would have heard it played so often in the household. Here, then, the “point of view” moves us towards Sandra’s perspective: it’s Samuel’s annoying song that is also being forced on us. The impact of the repeated song in Anatomy of a Fall is humorous, even if it is the incongruity between the steel drums and the clashing visual scene. This kind of audio-visual discrepancy – pleasant or upbeat songs ironically played on top of visually unpleasant scenes – has been a notable aspect of postmodern film soundtracks that utilise contemporary pop music for “compiled film scores”, for example expressed in the compiled rock music in the films of Quentin Tarantino and Martin Scorsese (Decker). But the act of “playing counter to the image” – whether the music is playing with or against the visual imagery – has been a notable feature of cinema since its infancy (Green 90). Again, the contrast between the audio and the visual creates an enigma for the audience to solve. As Jessica Green suggests, “by hearing music that seemingly opposes the mood of what is happening on screen, the audience must make sense of the contradiction and what purpose it serves” (90). The lengthy repetition of P.I.M.P. in the film also evokes repeating soundtrack songs in earlier films, such as “California Dreaming” in ChungKing Express (1994), “I Got You, Babe” in Groundhog Day (1993), and the eponymous use of the song in Norwegian Wood (Anh Hung Tran, 2010). In each of these films, the use of the repeated song has very different storytelling outcomes. However, what distinguishes the P.I.M.P. cover from these other repeated pop songs is the fact that it is not the original pop hit. Rather, it is an obscure 2016 cover of a popular rap song from 2003. Therefore, the music is both familiar and unfamiliar for the film listener at the same time: recognisable because of the original song’s basic melody and its prominence in pop culture, but different due to the Caribbean-style focus and the absence of the rap lyrics. So, having analysed the impact of the repetition as part of the film, how can we understand this song culturally? Both the steel drum music and the connection to rap are clear references to a global music history of protest songs and social unrest, but the appropriation of these Caribbean and American songs into a home of European white privilege removes the political implications of class and racial disadvantage (Aho; Pope). Instead, the private play in the home renders the music apolitical as it is turned into an individual’s selfish expression rather than its broader use as music for a community of listeners. Both Sandra and Daniel put up with the music rather than connect with Samuel through it – Sandra focusses on her own writing to drown out the sound while Daniel leaves the home to walk away from it. Elizabeth Margulis notes that “repetition is an important component of music’s shareability, of its social and biological role in the creation of interpersonal cohesion” (6), and yet in Anatomy of a Fall the repetition of the P.I.M.P. cover seems antisocial and designed to repel the other residents. The P.I.M.P. song becomes a substitution for Samuel’s actual voice: while there is no language to the music, as the prosecutor suggests it can still symbolically express anger and pent-up frustration, enhanced by the repetition. Hence, when P.I.M.P. plays in the courtroom it is akin to a ghost-like encounter with Samuel: we now understand that it was one of Samuel’s last actions. In many ways, this is his voice. Even when he was still alive as the music played – muffled as it was upstairs during the graduate interview – there is a spectral quality, a kind of sonic haunting by Samuel as he drives down the music unseen. The location of the attic as Samuel’s space plays into this concept of a phantom or a ghost. Symbolically in literature and film, the attic is often used to convey memory, as well as the random stored detritus of life, but in this film the attic is empty: we find out that Samuel has not gotten around to renovating it yet. This is the site of the song, here on the laptop: the same device where Samuel’s unwritten novel is supposed to be. As a replacement for his unwritten novel, the wordless P.I.M.P. that plays out is akin to Jack Torrance’s repeated typewritten phrase “all work and no play makes Jack a dull boy” in The Shining (1980). One is reminded of Žižek’s famous analysis in The Pervert’s Guide to Cinema of Norman Bates’s three-level house in Alfred Hitchcock’s Psycho, divided into ego, superego, and id, the superego being presented at the top level (in Psycho, when Norman “talks” to his mother). In Anatomy of a Fall, we could read the P.I.M.P. song from the attic as the projection of the superego of Daniel, playing out across the rest of the home. This psychoanalytical interpretation of film space lends the audio a way of moving or bleeding through other states, causing a kind of aural rupture as it repeats. Here, by use of an instrumental cover that as discussed earlier means the removal of the lyrics from the original P.I.M.P., the impotence of Samuel’s actions, especially his inability to have a literary voice or to be a creator is fully emphasised. In terms of his characterisation, Samuel is not given a voice or any other kind of visual or aural identity in the first part of the film, and the fact that this is an instrumental means that his ideas and meanings are caught within the sonic. The only time that Samuel’s voice appears in the film is later, when an audio recording on his phone is discovered, which documents a fight between himself and Sandra. The fact that the recording was secretly made – Sandra has no knowledge that she was being recorded – raises ethical concerns about Samuel’s treatment of Sandra. The recording itself documented a fight between two artists: here, Samuel talks about his inability to write and create at the chalet, and Sandra chastises him as they had moved from England due to his wishes. Yet it is the song that ultimately stands in for Samuel’s voice across the film: ambiguous, with insinuations of bravado, menace, and frustration. In this brief analysis I have focussed on the way that music repetition in the film can be understood through musical and cultural theory, and to show how the audio soundtrack expresses the film’s broader themes of family dissent, personal alienation, and self-destructiveness. The repetition and over-familiarity of music in film can lead to emotive feelings of annoyance the more the music is overplayed, and through this act the perspective of the audience can even be aligned to the point-of-view perspective of the main characters. Whatever the “truth” of the fall, the film creates a sympathy for Sandra and her son, forced to listen to P.I.M.P. ad nauseam. References Aho, William R. “Steel Band Music in Trinidad and Tobago: The Creation of a People’s Music.” Latin American Music Review 8.1 (1987): 26-58. Decker, Todd. “The Filmmaker as DJ: Martin Scorsese’s Compiled Score for Casino (1995).” The Journal of Musicology 34.2 (2017): 281-317. Green, Jessica. “Understanding the Score: Film Music Communicating to and Influencing the Audience.” The Journal of Aesthetic Education 44.4 (2010): 81-94. Margulis, Elizabeth Hellmuth. On Repeat: How Music Plays the Mind. Oxford: Oxford UP, 2014. Ryan, Patrick. “‘Anatomy of a Fall’: How a 50 Cent Cover Song Became the ‘Earworm’ of Oscar Movie Season.” USA Today 27 Oct. 2023. <https://www.usatoday.com/story/entertainment/movies/2023/10/27/anatomy-of-a-fall-movie-interviews/71310424007/>. Pope, H. Lavar. “Protest into Pop: Hip-Hop’s Devolution into Mainstream Pop Music and the Underground’s Resistance.” Lehigh Review 13 (2005): 79-98. Stam, Robert, Robert Burgoyne, and Sandy Flitterman-Lewis. New Vocabularies in Film Semiotics. New York: Routledge, 1992. Tompkins, Joseph. "What's the Deal with Soundtrack Albums? Metal Music and the Customized Aesthetics of Contemporary Horror." Cinema Journal 49.1 (2009): 65-81. Zuckerman, Esther. “How That Steel-Band 50 Cent Cover Ended Up in ‘Anatomy of a Fall’. GQ 20 Oct. 2023. < https://www.gq.com/story/how-that-steel-band-50-cent-cover-ended-up-in-anatomy-of-a-fall>. Acknowledgment Many thanks to Lucy Van for our initial, excited conversation about this film that inspired the writing of this article.

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(Alexander Schunka, Berlin) Gwynn, Robin, The Huguenots in Later Stuart Britain, Bd. 2: Settlement, Churches, and the Role of London, Brighton / Chicago / Toronto 2018 [Paperback 2019], Sussex Academic Press, XX u. 361 S. / Abb., £ 50,00. (Alexander Schunka, Berlin) Hilfiker, Franziska, Sea Spots. Perzeption und Repräsentation maritimer Räume im Kontext englischer und niederländischer Explorationen um 1600, Wien / Köln / Weimar 2019, Böhlau, 245 S. / Abb., € 39,00. (Patrick Schmidt, Rostock) McShea, Bronwen, Apostles of Empire. The Jesuits and New France (France Overseas), Lincoln 2019, University of Nebraska Press 2019, XXIX u. 331 S. / Abb., $ 60,00. (Markus Friedrich, Hamburg) Bravo Lozano, Christina, Spain and the Irish Mission, 1609 – 1707 (Routledge Studies in Renaissance and Early Modern Worlds of Knowledge), New York / London 2019, Routledge, XIX u. 289 S., £ 105,00. (Hanna Sonkajärvi, Rio de Janeiro / Würzburg) Molnár, Antal, Confessionalization on the Frontier. 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“Language is inseparable from the world that provokes it”-- Don DeLillo, “In the Ruins of the Future”The attacks of 9/11 generated a public discourse of suspicion, with Osama bin Laden occupying the role of the quintessential “most wanted” for nearly a decade, before being captured and killed in May 2011. In the novel, Falling Man (DeLillo), set shortly after the attacks of September 11, Justin, the protagonist’s son, and his friends, the two Siblings, spend much of their time at the window of the Siblings’ New York apartment, “searching the skies for Bill Lawton” (74). Mishearing bin Laden’s name on the news, Robert, the younger of the Siblings, has “never adjusted his original sense of what he was hearing” (73), and so the “myth of Bill Lawton” (74) is created. In this paper, I draw on postclassical, cognitive narratology to “defamiliarise” processes undertaken by both narrator and reader (Palmer 28) in order to explore how narrative elements impact on readers’ and characters’ perceptions of the terrorist. My focus on select episodes within the novel “pursue[s] the author’s means of controlling his reader” (Booth i), and I refer to a generic reader to identify a certain intuitive reaction to the text. Assuming that “the written text imposes certain limits on its unwritten implications” (Iser 281), I trace a path from the uttered or printed word, through the reading act, to the process of meaning-making. I demonstrate how renaming the terrorist, and other language games, challenge the notion that terror can be synonymous with a locatable, destructible source by activating a suspicion towards the text in particular, and towards language in general.Falling Man tells the story of Keith who, after surviving the attacks on the World Trade Centre, shows up injured and disoriented at the apartment of his estranged wife, Lianne, and their son, Justin. The narrative, set at different periods between the day of the attacks and three years later, focuses on Keith’s and Lianne’s lives as they attempt to deal, in their own ways, with the trauma of the attacks and with the unexpected reunion of their small family. Keith disappears into games of poker and has a brief relationship with another survivor, while Lianne searches for answers in the writings of Alzheimer sufferers, in places of worship, and in conversations with her mother, Nina, and her mother’s partner, Martin, a German art-dealer with a questionable past. Each of the novel’s three parts also contains a short narrative from the perspective of Hammad, a fictional terrorist, starting with his early days in a European cell under the leadership of the real terrorist, Mohamed Atta, through the group’s activities in Florida, to his final moments aboard the plane that crashes into the World Trade Centre. DeLillo’s work is noted for treating language as central to society and culture (Weinstein). In this personalised narrative of post-9/11, DeLillo’s choices reflect his “refusal to reproduce the mass media’s representations of 9/11 the reader is used to” (Grossinger 85). This refusal is manifest not so much in an absence of well-known, mediated images or concepts, but in the reshaping and re-presenting of these images so that they appear unexpected, new, and personal (Apitzch). A notable example of such re-presentation is the Falling Man of the title, who is introduced, surprisingly, not as the man depicted in the famous photograph by Richard Drew (Leps), but a performance artist who uses the name Falling Man when staging his falls from various New York buildings. Not until the final two sentences of the novel does DeLillo fully admit the image into the narrative, and even then only as Keith’s private vision from the Tower: “Then he saw a shirt come down out of the sky. He walked and saw it fall, arms waving like nothing in this life” (246). The bin Laden/Bill Lawton substitution shows a similar rejection of recycled concepts and enables a renewed perspective towards the idea of bin Laden. Bill Lawton is first introduced as an anonymous “man” (17), later to be named Bill Lawton (73), and later still to be revealed as bin Laden mispronounced (73). The reader first learns of Bill Lawton in a conversation between Lianne and the Siblings’ mother, Isabel, who is worried about the children’s preoccupation at the window:“It has something to do with this man.”“What man?”“This name. You’ve heard it.”“This name,” Lianne said.“Isn’t this the name they sort of mumble back and forth? My kids totally don’t want to discuss the matter. Katie enforces the thing. She basically inspires fear in her brother. I thought maybe you would know something.”“I don’t think so.”“Like Justin says nothing about any of this?”“No. What man?”“What man? Exactly,” Isabel said. (17)If “the piling up of data [...] fulfils a function in the construction of an image” (Bal 85), a delayed unravelling of the bin Laden identity distorts this data-piling so that by the time the reader learns of the Bill Lawton/bin Laden link, an image of a man is already established as separate from, and potentially exclusive of, his historical identity. The segment beginning immediately after Isabel’s comment, “What man? Exactly” (17), refers to another, unidentified man with the pronoun “he” (18), as if to further sway the reader’s attention from the subject of that man’s identity. Fludernik notes that “language games” are a key feature of the postmodern text (Towards 221), adding that “techniques of linguistic emasculation serve implicitly to question a simple and naive view of the representational potential of language” (225). I propose that, in Falling Man, bin Laden is emasculated by the Bill Lawton misnomer, and is thereby conceptualised as two entities, one historical and one fictional. The name-switch activates what psychologists refer to as a “dual-process,” conscious and unconscious, that forms the reader’s experience of the narrative (Gerrig 37), creating a cognitive dissonance between the two. Much like Wittgenstein’s duck-rabbit drawing, bin Laden and Bill Lawton exist as two separate entities, occupying the same space of the idea of bin Laden, but demanding to be viewed singularly for the process of recognition to take place. Such distortion of a well-known figure conveys the sense that, in this novel, “all identities are either confused [...] or double [...] or merging [...] or failing” (Kauffman 371), or, occasionally, doing all these things simultaneously.A similar cognitive process is triggered by the introduction of aliases for all three characters that head each of the novel’s three parts. Ernst Hechinger is revealed as Martin Ridnour’s former, ‘terrorist’ identity (DeLillo, Falling 86), and performance artist David Janiak (180) as the Falling Man’s everyday name. But the bin Laden/Bill Lawton switch offers an overt juxtaposition of the historical with the fictional or, as Žižek would have it, “the Raw real” with the “virtual” (387), and allows the mutated bin Laden/Bill Lawton figure to shift, in the mind of the reader, between the two worlds, as well as form a new, blended entity.At this point, it is important to notice that two, interconnected, forms of suspicion exist in the novel. The first is invoked in the story-level towards various terrorist-characters such as Bill Lawton, Hammad, and Martin. The second form is activated when various elements within the narrative prompt the reader to treat the text itself as suspicious, triggering in the reader a cognitive reaction that mirrors that of the narrated character. One example is the “halting process” (Leps) that is forced on the reader when attempting to manoeuvre through the narrative’s anachronical arrangement that mirrors Keith’s mental perception of time and memory. Another such narrative device is the use of “unheralded pronouns” (Gerrig 50), when ‘he’ or ‘she’ is used ambiguously, often at the beginning of a chapter or segment. The use of pronouns in narrative must adhere to strict grammatical rules (Fludernik, Introduction) and when these rules are ignored, the reading pattern is affected. First, the reader of Falling Man is immersed within an element in the story, then becomes puzzled about the identity of a character, and finally re-reads the passage to gain clarity. The reader, after a while, distances somewhat from the text, scanning for alternative possibilities and approaching interpretation with a tentative sense of doubt.The conversation between the two mothers, the Bill Lawton/bin Laden split, and the use of unheralded pronouns also destabilises the relationship between person and name, and appears to create a world in which “personality has disintegrated into a mere semiotic mark” (Versluys 21). Keith’s obsession with correcting the spelling of his surname, Neudecker, “because it wasn’t him, with the name misspelled” (DeLillo, Falling 31), Lianne’s fondness of the philosopher Kierkegaard, “right down to the spelling of his name. The hard Scandian k’s and lovely doubled a” (118), her consideration of “Marko [...] with a k, whatever that might signify” (119), and Rumsey, who is told that “everything in his life would be different [...] if one letter in his name was different” (149), are a few examples of the text’s semiotic emphasis. But, while Versluys sees this tendency as emblematic of the novel’s portrayal of a decline in humanity, I suggest that the text’s preoccupation with the shape and constitution of words may work to “de-automatise” (Margolin 66) the relationship between sign and perception, rather than to denigrate the signified human. With the renamed terrorist, the reader comes to doubt not only the printed text, but also his or her automatic response to “bin Laden” as a “brand, a sort of logo which identifies and personalises the evil” (Chomsky, September 36). Bill Lawton, according to Justin, speaks in monosyllables (102), a language Justin chooses, for a time, for his own speech (66), and this also contributes to the de-automatisation of the text. The language game, in which a speaker must only use words with one syllable, began as a classroom activity “designed to teach the children something about the structure of words and the discipline required to frame clear thoughts” (66). The game also gives players, and readers, an embodied understanding of what Genette calls the gap between “being and saying” (93) that is inevitable in the production of language and narrative. Justin, who continues to play the game outside the classroom, because “it helps [him] go slow when [he] thinks” (66), finds comfort in the silent pauses that are afforded by widening the gap between thought and utterance. History in Falling Man is a collection of the private narratives of survivors, families, terrorists, artists, and the host of people that are affected by the attacks of 9/11. Justin’s character, with the linguistic and psychic code of a child, represents the way in which all participants, to some extent, choose their own antagonist, language, plot, and sequence to personalise this mega-public event. He insists that the towers did not collapse (72), but that they will, “this time coming” (102); Bill Lawton, for Justin, “has a long beard [...] speaks thirteen languages but not English except to his wives [and] has the power to poison what we eat” (74). Despite being confronted with the factual inaccuracies of his narrative, Justin resists editing his version precisely because these inaccuracies form his own, non-mediated, authentic account. They are, in a sense, a work of fiction and, paradoxically, more ‘real’ because of that. “We want to pass beyond the limits of safe understandings”, thinks Lianne, “and what better way to do it than through make-believe” (63). I have so far shown how narrative elements create a suspicion in the way characters operate within their surrounding universe, in the reader’s attitude towards the text, and, more implicitly, in the power of language to accurately represent a personal reality. Within the context of the novel’s historical setting—the period following the 9/11 attacks—the narration of the terrorist figure, as represented in Bill Lawton, Hammad, Martin, and others, may function as a response to the “binarism” of Bush’s proposal (Butler 2), epitomised in his “either you are with us, or you are with the terrorists” (Silberstein 14) approach. Within the novel’s universe, its narration of terrorist-characters works to free discourse from superficial categorisations and to provide “a counterdiscourse to the prevailing nationalistic interpretations” (Versluys 23) of the events of 9/11 by de-automatising a response to “us” and “them.” In his essay published shortly after the attacks, DeLillo notes that “the sense of disarticulation we hear in the term ‘Us and Them’ has never been so striking, at either end” (“Ruins”), and while he draws distinctions, in the same essay, with technology on ‘our’ side and religious fanaticism on ‘their’ side, I believe that the novel is less settled on the subject. The Anglicisation of bin Laden’s name, for example, suggests that Bush’s either-or-ism is, at least partially, an arbitrary linguistic construct. At a time when some social commentators have highlighted the similarity in the definitions of “terror” and “counter terror” (Chomsky, “Commentary” 610), the Bill Lawton ‘error’ works to illustrate how easily language can destabilise our perception of what is familiar/strange, us/them, terror/counter-terror, victim/perpetrator. In the renaming of the notorious terrorist, “the familiar name is transposed on the mass murderer, but in return the attributes of the mass murderer are transposed on one very like us” (Conte 570), and this reciprocal relationship forms an imagined evil that is no longer so easily locatable within the prevailing political discourse. As the novel contextualises 9/11 within a greater historical narrative (Leps), in which characters like Martin represent “our” form of militant activism (Duvall), we are invited to perceive a possibility that the terrorist could be, like Martin, “one of ours […] godless, Western, white” (DeLillo, Falling 195).Further, the idea that the suspect exists, almost literally, within ‘us’, the victims, is reflected in the structure of the narrative itself. This suggests a more fluid relationship between terrorist and victim than is offered by common categorisations that, for some, “mislead and confuse the mind, which is trying to make sense of a disorderly reality” (Said 12). Hammad is visited in three short separate sections; “on Marienstrasse” (77-83), “in Nokomis” (171-178), and “the Hudson corridor” (237-239), at the end of each of the novel’s three parts. Hammad’s narrative is segmented within Keith’s and Lianne’s tale like an invisible yet pervasive reminder that the terrorist is inseparable from the lives of the victims, habituating the same terrains, and crafted by the same omniscient powers that compose the victims’ narrative. The penetration of the terrorist into ‘our’ narrative is also perceptible in the physical osmosis between terrorist and victim, as the body of the injured victim hosts fragments of the dead terrorist’s flesh. The portrayal of the body, in some post 9/11 novels, as “a vulnerable site of trauma” (Bird, 561), is evident in the following passage, where a physician explains to Keith the post-bombing condition termed “organic shrapnel”:The bomber is blown to bits, literally bits and pieces, and fragments of flesh and bone come flying outwards with such force and velocity that they get wedged, they get trapped in the body of anyone who’s in striking range...A student is sitting in a cafe. She survives the attack. Then, months later, they find these little, like, pellets of flesh, human flesh that got driven into the skin. (16)For Keith, the dead terrorist’s flesh, lodged under living human skin, confirms the malignancy of his emotional and physical injury, and suggests a “consciousness occupied by terror” (Apitzch 95), not unlike Justin’s consciousness, occupied from within by the “secret” (DeLillo, Falling 101) of Bill Lawton.The macabre bond between terrorist and victim is fully realised in the novel’s final pages, when Hammad’s death intersects, temporally, with the beginning of Keith’s story, and the two bodies almost literally collide as Hammad’s jet crashes into Keith’s office building. Unlike Hammad’s earlier and clearly framed narratives, his final interruption dissolves into Keith’s story with such cinematic seamlessness as to make the two narratives almost indistinguishable from one another. Hammad’s perspective concludes on board the jet, as “something fell off the counter in the galley. He fastened his seatbelt” (239), followed immediately by “a bottle fell off the counter in the galley, on the other side of the aisle, and he watched it roll this way and that” (239). The ambiguous use of the pronoun “he,” once again, and the twin bottles in the galleys create a moment of confusion and force a re-reading to establish that, in fact, there are two different bottles, in two galleys; one on board the plane and the other inside the World Trade Centre. Victim and terrorist, then, share a common fate as acting agents in a single governing narrative that implicates both lives.Finally, Žižek warns that “whenever we encounter such a purely evil on the Outside, [...] we should recognise the distilled version of our own self” (387). DeLillo assimilates this proposition into the fabric of Falling Man by crafting a language that renegotiates the division between ‘out’ and ‘in,’ creating a fictional antagonist in Bill Lawton that continues to lurk outside the symbolic window long after the demise of his historical double. Some have read this novel as offering a more relative perspective on terrorism (Duvall). However, like Leps, I find that DeLillo here tries to “provoke thoughtful stillness rather than secure truths” (185), and this stillness is conveyed in a language that meditates, with the reader, on its own role in constructing precarious concepts such as ‘us’ and ‘them.’ When proposing that terror, in Falling Man, can be found within ‘us,’ linguistically, historically, and even physically, I must also add that DeLillo’s ‘us’ is an imagined sphere that stands in opposition to a ‘them’ world in which “things [are] clearly defined” (DeLillo, Falling 83). Within this sphere, where “total silence” is seen as a form of spiritual progress (101), one is reminded to approach narrative and, by implication, life, with a sense of mindful attention; “to hear”, like Keith, “what is always there” (225), and to look, as Nina does, for “something deeper than things or shapes of things” (111).ReferencesApitzch, Julia. "The Art of Terror – the Terror of Art: Delillo's Still Life of 9/11, Giorgio Morandi, Gerhard Richter, and Performance Art." Terrorism, Media, and the Ethics of Fiction: Transatlantic Perspectives on Don DeLillo. Eds. Peter Schneck and Philipp Schweighauser. London: Continuum [EBL access record], 2010. 93–110.Bal, Mieke. Narratology: Introduction to the Theory of Narratology. Toronto: U of Toronto P, 1985.Bird, Benjamin. "History, Emotion, and the Body: Mourning in Post-9/11 Fiction." Literature Compass 4.3 (2007): 561–75.Booth, Wayne C. The Rhetoric of Fiction. Chicago: U of Chicago P, 1961.Butler, Judith. Precarious Life: The Powers of Mourning and Violence. New York: Verso, 2004.Chomsky, Noam. "Commentary Moral Truisms, Empirical Evidence, and Foreign Policy." Review of International Studies 29.4 (2003): 605–20.---. September 11. Crows Nest, NSW: Allen & Unwin, 2002.Conte, Joseph Mark. "Don Delillo’s Falling Man and the Age of Terror." MFS Modern Fiction Studies 57.3 (2011): 557–83.DeLillo, Don. Falling Man. London: Picador, 2007.---. "In the Ruins of the Future." The Guardian (22 December, 2001). ‹http://www.guardian.co.uk/books/2001/dec/22/fiction.dondelillo›.Duvall, John N. & Marzec, Robert P. "Narrating 9/11." MFS Modern Fiction Studies 57.3 (2011): 381–400.Fludernik, Monika. An Introduction to Narratology. Taylor & Francis [EBL access record], 2009.---. Towards a 'Natural' Narratology. Routledge, [EBL access record], 1996.Genette, Gerard. Figures of Literary Discourse. New York: Columbia U P, 1982.Gerrig, Richard J. 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Leid und Trost in frühneuzeitlichen Leichenpredigten (The Early Modern World, 1), Göttingen 2019, V&amp;R unipress, 374 S. / Abb., € 50,00. (Volker Leppin, Tübingen) Hanß, Stefan, Lepanto als Ereignis. Dezentrierende Geschichte‍(n) der Seeschlacht von Lepanto (1571) (Berliner Mittelalter- und Frühneuzeit-Forschung, 21), Göttingen 2017, Vandenhoeck &amp; Ruprecht, 710 S. / Abb., € 85,00. (Cornel Zwierlein, Berlin) Hanß, Stefan, Die materielle Kultur der Seeschlacht von Lepanto (1571). Materialität, Medialität und die historische Produktion eines Ereignisses, 2 Teilbde. (Istanbuler Texte und Studien, 38.1 u. 38.2), Würzburg 2017, Ergon in Kommission, 1006 S. / Abb., € 148,00. (Cornel Zwierlein, Berlin) Nagel, Ulrich, Zwischen Dynastie und Staatsräson. Die habsburgischen Botschafter in Wien und Madrid am Beginn des Dreißigjährigen Krieges (Veröffentlichungen des Instituts für Europäische Geschichte Mainz. Abteilung für Universalgeschichte, 247), Göttingen 2018, Vandenhoeck &amp; Ruprecht, 464 S., € 80,00. (Hillard von Thiessen, Rostock) Mitchell, Silvia Z., Queen, Mother, and Stateswoman. Mariana of Austria and the Gouvernment of Spain, University Park Pennsylvania 2019, The Pennsylvania State University Press, XII u. 293 S. / Abb., $ 84,95. (Katrin Keller, Wien) Krause, Oliver, Die Variabilität frühneuzeitlicher Staatlichkeit. Die niederländische „Staats“-Formierung der Statthalterlosen Epoche (1650 – 1672) als interkontinentales Regiment (Beiträge zur Europäischen Überseegeschichte, 105), Stuttgart 2018, Steiner, 529 S., € 76,00. (Johannes Arndt, Münster) Stevens, Ralph, Protestant Pluralism. The Reception of the Toleration Act, 1689 – 1720 (Studies in Modern British Religious History, 37), Woodbridge / Rochester 2018, The Boydell Press, XIV u. 201 S., £ 65,00. (Frouke Veenstra-Vis, Groningen) Mitchell, A. Wess, The Grand Strategy of the Habsburg Empire, Princeton / Oxford 2018, Princeton University Press, XIV u. 403 S. / Abb., $ 27,00. (Simon Karstens, Trier) Pohlig, Matthias / Michael Schaich (Hrsg.), The War of the Spanish Succession. New Perspectives (Studies of the German Historical Institute London), Oxford 2018, Oxford University Press, IX u. 509 S. / Abb., £ 85,00. (Anuschka Tischer, Würzburg) Vollhardt, Friedrich, Gotthold Ephraim Lessing. Epoche und Werk, Göttingen 2018, Wallstein, 490 S. / Abb., € 29,90. (Michael Maurer, Jena) Walliss, John, The Bloody Code in England and Wales, 1760 – 1830 (World Histories of Crime, Culture and Violence), Cham 2018, Palgrave Macmillan, XXIII u. 176 S. / graph. Darst., € 85,59. (Benjamin Seebröker, Dresden) „Die Schlesier im Ganzen taugen wahrlich nichts!“ Johann Gustav Gottlieb Büschings Briefe an seine Braut. An der Wiege der Breslauer Germanistik, hrsg., komm. u. mit einem Vorwort versehen v. Krzysztof Żarski / Natalia Żarska (Schlesische Grenzgänger, 10), Leipzig 2018, Leipziger Universitätsverlag, 575 S., € 49,00. (Michael Maurer, Jena)

In this paper we explore the rise of anti-gambling apps in the context of the massive expansion of gambling in new spheres of life (online and offline) and an acceleration in strategies of anticipatory and individualised management of harm caused by gambling. These apps, and the techniques and forms of labour they demand, are examples of and a mechanism through which a mode of governance premised on ‘self-care’ and ‘self-control’ is articulated and put into practice. To support this argument, we explore two government initiatives in the Australian context. Quit Pokies, a mobile app project between the Moreland City Council, North East Primary Care Partnership and the Victorian Local Governance Association, is an example of an emerging service paradigm of ‘self-care’ that uses online and mobile platforms with geo-location to deliver real time health and support interventions. A similar mobile app, Gambling Terminator, was launched by the NSW government in late 2012. Both apps work on the premise that interrupting a gaming session through a trigger, described by Quit Pokies’ creator as a “tap on the shoulder” provides gamblers the opportunity to take a reflexive stance and cut short their gambling practice in the course of play. We critically examine these apps as self-disciplining techniques of contemporary neo-liberalism directed towards anticipating and reducing the personal harm and social risk associated with gambling. We analyse the material and discursive elements, and new forms of user labour, through which this consumable media is framed and assembled. We argue that understanding the role of these apps, and mobile media more generally, in generating new techniques and technologies of the self, is important for identifying emerging modes of governance and their implications at a time when gambling is going through an immense period of cultural normalisation in online and offline environments. The Australian context is particularly germane for the way gambling permeates everyday spaces of sociality and leisure, and the potential of gambling interventions to interrupt and re-configure these spaces and institute a new kind of subject-state relation. Gambling in Australia Though a global phenomenon, the growth and expansion of gambling manifests distinctly in Australia because of its long cultural and historical attachment to games of chance. Australians are among the biggest betters and losers in the world (Ziolkowski), mainly on Electronic Gaming Machines (EGM) or pokies. As of 2013, according to The World Count of Gaming Machine (Ziolkowski), there were 198,150 EGMs in the country, of which 197,274 were slot machines, with the rest being electronic table games of roulette, blackjack and poker. There are 118 persons per machine in Australia. New South Wales is the jurisdiction with most EGMs (95,799), followed by Queensland (46,680) and Victoria (28,758) (Ziolkowski). Gambling is significant in Australian cultural history and average Australian households spend at least some money on different forms of gambling, from pokies to scratch cards, every year (Worthington et al.). In 1985, long-time gambling researcher Geoffrey Caldwell stated thatAustralians seem to take a pride in the belief that we are a nation of gamblers. Thus we do not appear to be ashamed of our gambling instincts, habits and practices. Gambling is regarded by most Australians as a normal, everyday practice in contrast to the view that gambling is a sinful activity which weakens the moral fibre of the individual and the community. (Caldwell 18) The omnipresence of gambling opportunities in most Australian states has been further facilitated by the availability of online and mobile gambling and gambling-like spaces. Social casino apps, for instance, are widely popular in Australia. The slots social casino app Slotomania was the most downloaded product in the iTunes store in 2012 (Metherell). In response to the high rate of different forms of gambling in Australia, a range of disparate interest groups have identified the expansion of gambling as a concerning trend. Health researchers have pointed out that online gamblers have a higher risk of experiencing problems with gambling (at 30%) compared to 15% in offline bettors (Hastings). The incidence of gambling problems is also disproportionately high in specific vulnerable demographics, including university students (Cervini), young adults prone to substance abuse problems (Hayatbakhsh et al.), migrants (Tanasornnarong et al.; Scull & Woolcock; Ohtsuka & Ohtsuka), pensioners (Hing & Breen), female players (Lee), Aboriginal communities (Young et al.; McMillen & Donnelly) and individuals experiencing homelessness (Holsworth et al.). While there is general recognition of the personal and public health impacts of gambling in Australia, there is a contradiction in the approach to gambling at a governance level. On one hand, its expansion is promoted and even encouraged by the federal and state governments, as gambling is an enormous source of revenue, as evidenced, for example, by the construction of the new Crown casino in Barangaroo in Sydney (Markham & Young). Campaigns trying to limit the use of poker machines, which are associated with concerns over problem gambling and addiction, are deemed by the gambling lobby as un-Australian. Paradoxically, efforts to restrict gambling or control gambling winnings have also been described as un-Australian, such as in the Australian Taxation Office’s campaign against MONA’s founder, David Walsh, whose immense art collection was acquired with the funds from a gambling scheme (Global Mail). On the other hand, people experiencing problems with gambling are often categorised as addicts and the ultimate blame (and responsibility) is attributed to the individual. In Australia, attitudes towards people who are arguably addicted to gambling are different than those towards individuals afflicted by alcohol or drug abuse (Jean). While “Australians tend to be sympathetic towards people with alcohol and other drug addictions who seek help,” unless it is seen as one of the more socially acceptable forms of occasional, controlled gambling (such as sports betting, gambling on the Melbourne Cup or celebrating ANZAC Day with Two-Up), gambling is framed as an individual “problem” and “moral failing” (Jean). The expansion of gambling is the backdrop to another development in health care and public health discourse, which have for some time now been devoted to the ideal of what Lupton has called the “digitally engaged patient” (Lupton). Technologies are central to the delivery of this model of health service provision that puts the patient at the centre of, and responsible for, their own health and medical care. Lupton has pointed out how this discourse, while appearing new, is in fact the latest version of the 1970s emphasis on the ‘patient as consumer’, an idea given an extra injection by the massive development and availability of digital and interactive web-based and mobile platforms, many of these directed towards the provision of health and health-related information and services. What this means for patients is that, rather than relying solely on professional medical expertise and care, the patient is encouraged to take on some of this medical/health work to conduct practices of ‘self-care’ (Lupton). The Discourse of ‘Self-Management’ and ‘Self-Care’ The model of ‘self-care’ and ‘self-management’ by ‘empowering’ digital technology has now become a dominant discourse within health and medicine, and is increasingly deployed across a range of related sectors such as welfare services. In recent research conducted on homelessness and mobile media, for example, government department staff involved in the reform of welfare services referred to ‘self-management’ as the new service paradigm that underpins their digital reform strategy. Echoing ideas and language similar to the “digitally engaged patient”, customers of Centrelink, Medicare and other ‘human services’ are being encouraged (through planned strategic initiatives aimed at shifting targeted customer groups online) to transact with government services digitally and manage their own personal profiles and health information. One departmental staff member described this in terms of an “opportunity cost”, the savings in time otherwise spent standing in long queues in service centres (Humphry). Rather than view these examples as isolated incidents taking place within or across sectors or disciplines, these are better understood as features of an emerging ‘discursive formation’ , a term Foucault used to describe the way in which particular institutions and/or the state establish a regime of truth, or an accepted social reality and which gives definition to a new historical episteme and subject: in this case that of the self-disciplined and “digitally engaged medical/health patient”. As Foucault explained, once this subject has become fully integrated into and across the social field, it is no longer easy to excavate, since it lies below the surface of articulation and is held together through everyday actions, habits and institutional routines and techniques that appear to be universal, necessary and/normal. The way in which this citizen subject becomes a universal model and norm, however, is not a straightforward or linear story and since we are in the midst of its rise, is not a story with a foretold conclusion. Nevertheless, across a range of different fields of governance: medicine; health and welfare, we can see signs of this emerging figure of the self-caring “digitally engaged patient” constituted from a range of different techniques and practices of self-governance. In Australia, this figure is at the centre of a concerted strategy of service digitisation involving a number of cross sector initiatives such as Australia’s National EHealth Strategy (2008), the National Digital Economy Strategy (2011) and the Australian Public Service Mobile Roadmap (2013). This figure of the self-caring “digitally engaged” patient, aligns well and is entirely compatible with neo-liberal formulations of the individual and the reduced role of the state as a provider of welfare and care. Berry refers to Foucault’s definition of neoliberalism as outlined in his lectures to the College de France as a “particular form of post-welfare state politics in which the state essentially outsources the responsibility of the ‘well-being' of the population” (65). In the case of gambling, the neoliberal defined state enables the wedding of two seemingly contradictory stances: promoting gambling as a major source of revenue and capitalisation on the one hand, and identifying and treating gambling addiction as an individual pursuit and potential risk on the other. Risk avoidance strategies are focused on particular groups of people who are targeted for self-treatment to avoid the harm of gambling addiction, which is similarly framed as individual rather than socially and systematically produced. What unites and makes possible this alignment of neoliberalism and the new “digitally engaged subject/patient” is first and foremost, the construction of a subject in a chronic state of ill health. This figure is positioned as terminal from the start. They are ‘sick’, a ‘patient’, an ‘addict’: in need of immediate and continuous treatment. Secondly, this neoliberal patient/addict is enabled (we could even go so far as to say ‘empowered’) by digital technology, especially smartphones and the apps available through these devices in the form of a myriad of applications for intervening and treating ones afflictions. These apps range fromself-tracking programs such as mood regulators through to social media interventions. Anti-Pokie Apps and the Neoliberal Gambler We now turn to two examples which illustrate this alignment between neoliberalism and the new “digitally engaged subject/patient” in relation to gambling. Anti-gambling apps function to both replace or ‘take the place’ of institutions and individuals actively involved in the treatment of problem gambling and re-engineer this service through the logics of ‘self-care’ and ‘self-management’. Here, we depart somewhat from Foucault’s model of disciplinary power summed up in the institution (with the prison exemplifying this disciplinary logic) and move towards Deleuze’s understanding of power as exerted by the State not through enclosures but through diffuse and rhizomatic information flows and technologies (Deleuze). At the same time, we retain Foucault’s attention to the role and agency of the user in this power-dynamic, identifiable in the technics of self-regulation and in his ideas on governmentality. We now turn to analyse these apps more closely, and explore the way in which these articulate and perform these disciplinary logics. The app Quit Pokies was a joint venture of the North East Primary Care Partnership, the Victorian Local Governance Association and the Moreland City Council, launched in early 2014. The idea of the rational, self-reflexive and agentic user is evident in the description of the app by app developer Susan Rennie who described it this way: What they need is for someone to tap them on the shoulder and tell them to get out of there… I thought the phone could be that tap on the shoulder. The “tap on the shoulder” feature uses geolocation and works by emitting a sound alert when the user enters a gaming venue. It also provides information about each user’s losses at that venue. This “tap on the shoulder” is both an alert and a reprimand from past gambling sessions. Through the Responsible Gambling Fund, the NSW government also launched an anti-pokie app in 2013, Gambling Terminator, including a similar feature. The app runs on Apple and Android smartphone platforms, and when a person is inside a gambling venue in New South Wales it: sends reminder messages that interrupt gaming-machine play and gives you a chance to re-think your choices. It also provides instant access to live phone and online counselling services which operate 24 hours a day, seven days a week. (Google Play Store) Yet an approach that tries to prevent harm by anticipating the harm that will come from gambling at the point of entering a venue, also eliminates the chance of potential negotiations and encounters a user might have during a visit to the pub and how this experience will unfold. It reduces the “tap on the shoulder”, which may involve a far wider set of interactions and affects, to a software operation and it frames the pub or the club (which under some conditions functions as hubs for socialization and community building) as dangerous places that should be avoided. This has the potential to lead to further stigmatisation of gamblers, their isolation and their exclusion from everyday spaces. Moreland Mayor, Councillor Tapinos captures the implicit framing of self-care as a private act in his explanation of the app as a method for problem gamblers to avoid being stigmatised by, for example, publicly attending group meetings. Yet, curiously, the app has the potential to create a new kind of public stigmatisation through potentially drawing other peoples’ attention to users’ gambling play (as the alarm is triggered) generating embarrassment and humiliation at being “caught out” in an act framed as aberrant and literally, “alarming”. Both Quit Pokies and Gambling Terminator require their users to perform ‘acts’ of physical and affective labour aimed at behaviour change and developing the skills of self-control. After downloading Quit Pokies on the iPhone and launching the app, the user is presented an initial request: “Before you set up this app. please write a list of the pokies venues that you regularly use because the app will ask you to identify these venues so it can send you alerts if you spend time in these locations. It will also use your set up location to identify other venues you might use so we recommend that you set up the App in the location where you spend most time. Congratulation on choosing Quit Pokies.”Self-performed processes include installation, setting up, updating the app software, programming in gambling venues to be detected by the smartphone’s inbuilt GPS, monitoring and responding to the program’s alerts and engaging in alternate “legitimate” forms of leisure such as going to the movies or the library, having coffee with a friend or browsing Facebook. These self-performed labours can be understood as ‘technologies of the self’, a term used by Foucault to describe the way in which social members are obliged to regulate and police their ‘selves’ through a range of different techniques. While Foucault traces the origins of ‘technologies of the self’ to the Greco-Roman texts with their emphasis on “care of oneself” as one of the duties of citizenry, he notes the shift to “self-knowledge” under Christianity around the 8th century, where it became bound up in ideals of self-renunciation and truth. Quit Pokies and Gambling Terminator may signal a recuperation of the ideal of self-care, over confession and disclosure. These apps institute a set of bodily activities and obligations directed to the user’s health and wellbeing, aided through activities of self-examination such as charting your recovery through a Recovery Diary and implementing a number of suggested “Strategies for Change” such as “writing a list” and “learning about ways to manage your money better”. Writing is central to the acts of self-examination. As Jeremy Prangnell, gambling counsellor from Mission Australia for Wollongong and Shellharbour regions explained the app is “like an electronic diary, which is a really common tool for people who are trying to change their behaviour” (Thompson). The labours required by users are also implicated in the functionality and performance of the platform itself suggesting the way in which ‘technologies of the self’ simultaneously function as a form of platform work: user labour that supports and sustains the operation of digital systems and is central to the performance and continuation of digital capitalism in general (Humphry, Demanding Media). In addition to the acts of labour performed on the self and platform, bodies are themselves potentially mobilised (and put into new circuits of consumption and production), as a result of triggers to nudge users away from gambling venues, towards a range of other cultural practices in alternative social spaces considered to be more legitimate.Conclusion Whether or not these technological interventions are effective or successful is yet to be tested. Indeed, the lack of recent activity in the community forums and preponderance of issues reported on installation and use suggests otherwise, pointing to a need for more empirical research into these developments. Regardless, what we’ve tried to identify is the way in which apps such as these embody a new kind of subject-state relation that emphasises self-control of gambling harm and hastens the divestment of institutional and social responsibility at a time when gambling is going through an immense period of expansion in many respects backed by and sanctioned by the state. Patterns of smartphone take up in the mainstream population and the rise of the so called ‘mobile only population’ (ACMA) provide support for this new subject and service paradigm and are often cited as the rationale for digital service reform (APSMR). Media convergence feeds into these dynamics: service delivery becomes the new frontier for the merging of previously separate media distribution systems (Dwyer). Letters, customer service centres, face-to-face meetings and web sites, are combined and in some instances replaced, with online and mobile media platforms, accessible from multiple and mobile devices. These changes are not, however, simply the migration of services to a digital medium with little effective change to the service itself. Health and medical services are re-invented through their technological re-assemblage, bringing into play new meanings, practices and negotiations among the state, industry and neoliberal subjects (in the case of problem gambling apps, a new subjectivity, the ‘neoliberal addict’). These new assemblages are as much about bringing forth a new kind of subject and mode of governance, as they are a solution to problem gambling. This figure of the self-treating “gambler addict” can be seen to be a template for, and prototype of, a more generalised and universalised self-governing citizen: one that no longer needs or makes demands on the state but who can help themselves and manage their own harm. Paradoxically, there is the potential for new risks and harms to the very same users that accompanies this shift: their outright exclusion as a result of deprivation from basic and assumed digital access and literacy, the further stigmatisation of gamblers, the elimination of opportunities for proximal support and their exclusion from everyday spaces. References Albarrán-Torres, César. “Gambling-Machines and the Automation of Desire.” Platform: Journal of Media and Communication 5.1 (2013). Australian Communications and Media Authority. “Australians Cut the Cord.” Research Snapshots. Sydney: ACMA (2013) Berry, David. Critical Theory and the Digital. Broadway, New York: Bloomsbury Academic, 2014 Berry, David. Stunlaw: A Critical Review of Politics, Arts and Technology. 2012. ‹http://stunlaw.blogspot.com.au/2012/03/code-foucault-and-neoliberal.html›. Caldwell, G. “Some Historical and Sociological Characteristics of Australian Gambling.” Gambling in Australia. Eds. G. Caldwell, B. Haig, M. Dickerson, and L. Sylan. Sydney: Croom Helm Australia, 1985. 18-27. Cervini, E. “High Stakes for Gambling Students.” The Age 8 Nov. 2013. ‹http://www.theage.com.au/national/education/high-stakes-for-gambling-students-20131108-2x5cl.html›. Deleuze, Gilles. "Postscript on the Societies of Control." October (1992): 3-7. Foucault, Michel. “Technologies of the Self.” Eds. Luther H. Martin, Huck Gutman and Patrick H. Hutton. Boston: University of Massachusetts Press, 1988 Hastings, E. “Online Gamblers More at Risk of Addiction.” Herald Sun 13 Oct. 2013. ‹http://www.heraldsun.com.au/news/online-gamblers-more-at-risk-of-addiction/story-fni0fiyv-1226739184629#!›.Hayatbakhsh, Mohammad R., et al. "Young Adults' Gambling and Its Association with Mental Health and Substance Use Problems." Australian and New Zealand Journal of Public Health 36.2 (2012): 160-166. Hing, Nerilee, and Helen Breen. "A Profile of Gaming Machine Players in Clubs in Sydney, Australia." Journal of Gambling Studies 18.2 (2002): 185-205. Holdsworth, Louise, Margaret Tiyce, and Nerilee Hing. "Exploring the Relationship between Problem Gambling and Homelessness: Becoming and Being Homeless." Gambling Research 23.2 (2012): 39. Humphry, Justine. “Demanding Media: Platform Work and the Shaping of Work and Play.” Scan: Journal of Media Arts Culture, 10.2 (2013): 1-13. Humphry, Justine. “Homeless and Connected: Mobile Phones and the Internet in the Lives of Homeless Australians.” Australian Communications Consumer Action Network. Sep. 2014. ‹https://www.accan.org.au/grants/completed-grants/619-homeless-and-connected›.Lee, Timothy Jeonglyeol. "Distinctive Features of the Australian Gambling Industry and Problems Faced by Australian Women Gamblers." Tourism Analysis 14.6 (2009): 867-876. Lupton, D. “The Digitally Engaged Patient: Self-Monitoring and Self-Care in the Digital Health Era.” Social Theory & Health 11.3 (2013): 256-70. Markham, Francis, and Martin Young. “Packer’s Barangaroo Casino and the Inevitability of Pokies.” The Conversation 9 July 2013. ‹http://theconversation.com/packers-barangaroo-casino-and-the-inevitability-of-pokies-15892›. Markham, Francis, and Martin Young. “Who Wins from ‘Big Gambling’ in Australia?” The Conversation 6 Mar. 2014. ‹http://theconversation.com/who-wins-from-big-gambling-in-australia-22930›.McMillen, Jan, and Katie Donnelly. "Gambling in Australian Indigenous Communities: The State of Play." The Australian Journal of Social Issues 43.3 (2008): 397. Ohtsuka, Keis, and Thai Ohtsuka. “Vietnamese Australian Gamblers’ Views on Luck and Winning: Universal versus Culture-Specific Schemas.” Asian Journal of Gambling Issues and Public Health 1.1 (2010): 34-46. Scull, Sue, Geoffrey Woolcock. “Problem Gambling in Non-English Speaking Background Communities in Queensland, Australia: A Qualitative Exploration.” International Gambling Studies 5.1 (2005): 29-44. Tanasornnarong, Nattaporn, Alun Jackson, and Shane Thomas. “Gambling among Young Thai People in Melbourne, Australia: An Exploratory Study.” International Gambling Studies 4.2 (2004): 189-203. Thompson, Angela, “Live Gambling Odds Tipped for the Chop.” Illawarra Mercury 22 May 2013: 6. Metherell, Mark. “Virtual Pokie App a Hit - But ‘Not Gambling.’” Sydney Morning Herald 13 Jan. 2013. ‹http://www.smh.com.au/digital-life/smartphone-apps/virtual-pokie-app-a-hit--but-not-gambling-20130112-2cmev.html#ixzz2QVlsCJs1›. Worthington, Andrew, et al. "Gambling Participation in Australia: Findings from the National Household Expenditure Survey." Review of Economics of the Household 5.2 (2007): 209-221. Young, Martin, et al. "The Changing Landscape of Indigenous Gambling in Northern Australia: Current Knowledge and Future Directions." International Gambling Studies 7.3 (2007): 327-343. Ziolkowski, S. “The World Count of Gaming Machines 2013.” Gaming Technologies Association, 2014. ‹http://www.gamingta.com/pdf/World_Count_2014.pdf›.

Photo by Karl Raymund Catabas on Unsplash The interests of patients at most levels of policymaking are represented by a disconnected patchwork of groups … “After Buddha was dead, they still showed his shadow in a cave for centuries – a tremendous, gruesome shadow. God is dead; but given the way people are, there may still for millennia be caves in which they show his shadow. – And we – we must still defeat his shadow as well!” – Friedrich Nietzsche[1] INTRODUCTION Friedrich Nietzsche famously declared that “God is dead!”[2] but lamented that his contemporaries remained living in the shadow of God. For Nietzsche, the morality of his time was still based in the Christian tradition, even though faith in God was waning. Bioethics lives under a similar shadow: the shadow of Enlightenment Era-rationalism. Bioethics curricula focus on principles derived from Kantian deontology and utilitarianism. The allure of maintaining a moral framework that provides a rational method that can be handily applied to any situation remains strong. The principlist approach advanced by Tom Beauchamp and James Childress is taught to nearly all medical students in the United States,[3] and is essentially the canonical ethical framework of bioethics. In this model, the principle of autonomy is Kantian in nature, and the principles of beneficence and non-maleficence are utilitarian in nature.[4] Moreover, the presented framework is an approach that, when applied rationally to any healthcare scenario, will yield an outcome “considered moral.”[5] This reflects a faulty conception of philosophy that plagues much of bioethics, wherein the only contribution of philosophy pertinent to bioethics is moral philosophy elucidated by European thinkers in the Enlightenment Era. The landscape of moral philosophy has evolved significantly from the 18th century. However, the bioethical world has not kept up with the philosophical world, remaining instead in the shadow of antiquated moral thinking. Also lacking in bioethics are other disciplines of philosophy, such as philosophy of language, existentialism, and aesthetics, which are often given no consideration at all. The inclusion of both modern moral philosophy and other philosophical fields is necessary if bioethics is to survive its transition into modernity. l. The Shadow of Enlightenment Enlightenment Era philosophers such as Immanuel Kant argued that one need only employ reason to obtain knowledge; emotion bore no relevance when determining ethical behavior. Kant’s moral theories thus privileged a duty to act according to moral imperatives over feelings. Other Enlightenment Era philosophers such as John Locke developed systems that attempted to quantify human goods and human ills. This quantification potentially reduces human welfare and suffering to utility. Today, in the world of philosophy, such a “neutral analysis,” as Cora Diamond noted, is “dead or moribund.”[6] Bernard Williams remarked that such moral philosophy is “empty and boring,”[7] and G. E. M. Anscombe stated that it “no longer generally survives.”[8] And yet, just as the atheists in Nietzsche’s world dwelt in the moral code of a dead God, bioethicists still pursue a unified moral system that takes an input, applies some moral rules, and generates a moral outcome, like the four principles approach that Beauchamp and Childress laid out.[9] Some detractors of principlism take issue with their approach for not being unified enough and want to replace it with a procedural framework that is even more systematic and complicated. They argue that the resulting moral framework would be a “comprehensive decision procedure for arriving at answers”[10] that retains the “impartiality that is an essential part of morality.”[11] The shadow of rationalist morality has caused bioethical decision making to become detached and rigid when bioethics should concern itself with the humans whose lives it affects. A rational, divorced-from-emotion way of thinking ultimately fails to yield satisfactory results when decisions are made by and for emotional beings. Dr. Paul Farmer, among others, championed the idea that bioethics should be de-philosophized, as philosophy, cold and calculated, fails to adequately respond to the realities of those worst off.[12] Instead, Dr. Farmer emphasized the inclusion of the social sciences, like sociology and anthropology, in bioethics. Undoubtedly, Dr. Farmer was on the right track; bioethics should certainly engage directly with the people whom its decisions involve. If the narrow band of moral philosophy currently found in bioethics – that of stringent rationalism – were all that philosophy had to offer, I, too, would advocate for a de-philosophization. Ludwig Wittgenstein notes that to attempt to capture the complexity of moral thinking in a manner that employs reason alone and casts aside emotion is a “hopeless task,” like reconstructing a sharp image “from a blurred one.”[13] Unfortunately, bioethics is mired in the remnants of this hopeless task. To Dr. Farmer, the dominant moral framework was too restrictive and was unresponsive to the social and humanitarian needs of those whom bioethics is meant to help. As such, he wished to free bioethics from the shadow of a morality derived from rationalist thinkers. ll. Beyond Rationalism Like Nietzsche, who tried to resolve Europe’s post-religion vacuum by providing his society with a new way to live, Dr. Farmer wanted to replace the rationalist philosophy upon which bioethics was built with a “resocialization” of the field.[14] I agree with Dr. Farmer’s call for resocialization, as well as his denouncement of philosophy as it exists in bioethics. Evaluating risks and benefits along a predetermined array of moral principles is far too rigid and impersonal to guide what are often the most important decisions one will make. For Dr. Farmer, the most needed change was restoring the social element of bioethics. However, in advocating for this resocialization, Dr. Farmer casts philosophy as the antithesis of social science, noting that “few would regard philosophy … as a socializing discipline.”[15] I disagree. Rationalist moral philosophy may be lacking in socializing force, but there are other fields of philosophy that are responsive to our social reality. Rather than de-philosophizing bioethics, it makes more sense to replace the antisocial philosophies predominant in bioethics with prosocial philosophies better suited to it. Of course, the contribution of philosophy to bioethics is more than moral theories from the Enlightenment Era. There are more recent philosophical contributions from outside the field of moral philosophy that have roused bioethical interest. Jennifer Blumenthal-Barby, et al., argue for philosophy’s continued place in bioethics, citing Derek Parfit’s “non-identity problem,” which altered the landscape of reproductive ethics, and David Chalmers’ contributions to philosophy of consciousness, which have implications for the moral status of brain organoids.[16] Still, these are narrow applications of philosophy to highly specialized areas of bioethics, which not all bioethicists are inclined to delve into. Philosophy in bioethics should not be confined to niche applications in specialist fields but should influence all bioethical thought. Fortunately, there remains untapped a wealth of philosophical disciplines that pertains to exactly this. Philosophy of language investigates the nature of meaning and understanding in communication, which is a necessary social action. Successfully deciphering and conveying moral values in discourse is a bioethicist’s bread and butter, as is resolving disagreements and reaching agreements. Indeed, it is often the case that miscommunication lies at the root of an impasse between a doctor and a patient. An understanding of the nature of the disagreement would help resolve the conflict, as different types of disagreements require different interventions for resolution. For instance, a “substantive disagreement,”[17] in which two parties use the same terms in the same ways and have a fundamental disagreement on which outcome is more desirable, can be resolved only if one party yields to the other. On the other hand, a “merely verbal dispute,”[18] in which two parties use the same terms to represent entirely different concepts and values, requires standardization of terminological usage for its resolution. As such, no one can overstate the moral importance of successful communication in bioethics, and an exploration of language itself would prove invaluable to a bioethicist’s training. Existentialism is another subset of philosophy that acknowledges the social nature of human existence, noting that one’s being in the universe is concomitant with the existence of others sharing the same universe.[19] Thus, there is the recognition that whatever existence is, it is not complete without the existence of others. With this as a starting point, existentialists examined how to live meaningfully with others in this world. Since ethics crucially involves others, it is no surprise that existentialists pondered how to live moral lives. Existentialist conceptions of morality did not revolve around acting in accordance with a set of rules, but rather, recognized individual freedom in choosing how to act and emphasized acting authentically. In this vein, bioethicists should commit to doing what is right rather than committing to applying a set of principles. Existentialism, while part of the broader bioethics literature, is less common throughout bioethics curricula and deserves more prominence. Martin Heidegger, for instance, emphasized the difference between two types of thinking: “calculative thinking” and “meditative thinking.” Heidegger characterizes calculative thinking as a computation, wherein from some given starting conditions “definite results”[20] are determined, and contrasts this with meditative thinking, which he describes as “thinking which contemplates the meaning which reigns in everything that is.”[21] Heidegger was critical of the pervasiveness of calculative thinking, seeing it as the “ground of thoughtlessness,”[22] in which we only relate to the world in a meaningless, mechanical way. This is the emphasized type of thinking in rationalist conceptions of morality popular in bioethics; from a set of starting conditions, a series of rules are applied, and a moral outcome is calculated. Such a technique, however, discounts the personal meaning individuals place on the aspects of their lives relevant to their decision making, as well as the meaning in committing to doing what is right. Under calculative thinking, such a commitment is reduced to rote rule-following. A turn to meditative thinking would ensure that bioethical decisions comport with living meaningful lives. Even aesthetics, a discipline devoted to examining beauty and taste,[23] has a place in bioethics. Just as the viewing of a painting, the listening of a song, or the reading of a book elicits an effective response, hearing a patient’s story leaves an emotional imprint. The recounting of a traumatic moment imparts sadness, and a joyous occasion begets joy in the listener as well. As acknowledged in the field of everyday aesthetics, these aesthetic experiences often spur us to act:[24] The unsightly appearance of a polluted riverbank drives us to remove the trash; the presence of sorrow in one’s life drives us to ameliorate it. To be mindful of aesthetic experiences and allow them to affect us emotionally is paramount to the motivation of a bioethicist to serve the patient, not out of an obligation to a job description, but out of a desire to truly avail the patient of their anguish. For example, the new field of narrative medicine utilizes critical reading and literary techniques to train clinicians and bioethicists in emotional understanding and listening skills that stress the social aspects of medicine beyond rational analysis and decision making. CONCLUSION Dr. Farmer is absolutely correct; bioethics is in dire need of resocialization. It should not be the case that the justification for a moral action is essentially that “the rules say so,” or that simply by teaching such rules to medical students, the very act of making bioethical decisions that diverge from those determined by principles can be seen as an act of “bad faith … hubris or, worse, malpractice.”[25] As bioethicists are coming to realize, the rationalist philosophical traditions that bioethics was founded upon are past their expiry, and the time for change is now. Indeed, as Dr. Farmer urges, “socializing disciplines” like anthropology, history, political economy, and sociology are necessary to humanize the field of bioethics.[26] So too, however, can philosophy be a socializing discipline, if we know where to look. Bioethics should evolve. Its new goal should be to focus on meaningful human relationships, and to phase out rigid, impersonal modes of moral thinking. The limited sampling of unsatisfying moral theories from hundreds of years ago leaves many bioethics students cold, and it is easy to see why bioethicists are ready to part ways with philosophy. I believe this is a move in the wrong direction; there is a place for philosophy in the future of bioethics. Just as bioethics needs a resocialization, it is also needs of a re-philosophization. These enrichments complement one another. There is more to bioethics than mechanically determining the right course of action in a healthcare setting. Bioethics engages with the most ancient of philosophical questions: questions of what makes human existence meaningful, what makes us who we are, how we want to relate to others, how and why we feel, what our place in the world is, how we can communicate what we think, and why our moral intuitions are so compelling. We would be remiss if we did not begin to investigate additional contributions to morality from a wider range of philosophies that try to provide answers to such questions, as they offer a richness to moral thinking that cannot be gleaned from traditional bioethical approaches alone. - [1] Friedrich Wilhelm Nietzsche, The Gay Science: With a Prelude in German Rhymes and an Appendix of Songs, ed. Bernard Williams, Josefine Nauckhoff, and Adrian Del Caro, Cambridge Texts in the History of Philosophy (Cambridge, U.K. ; New York: Cambridge University Press, 2001), 109. [2] Nietzsche, 120. [3] Daniel C O’Brien, “Medical Ethics as Taught and as Practiced: Principlism, Narrative Ethics, and the Case of Living Donor Liver Transplantation,” The Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 47, no. 1 (February 1, 2022): 97, https://doi.org/10.1093/jmp/jhab039. [4] K. D. Clouser and B. Gert, “A Critique of Principlism,” Journal of Medicine and Philosophy 15, no. 2 (April 1, 1990): 219–36, https://doi.org/10.1093/jmp/15.2.219. [5] O’Brien, “Medical Ethics as Taught and as Practiced,” 97. [6] Cora Diamond, “Having a Rough Story about What Moral Philosophy Is,” New Literary History 15, no. 1 (1983): 168, https://doi.org/10.2307/468998. [7] Bernard Williams, Morality: An Introduction to Ethics, Canto ed (Cambridge ; New York: Cambridge University Press, 1993), xvii. [8] G. E. M. Anscombe, “Modern Moral Philosophy,” Philosophy 33, no. 124 (January 1958): 1, https://doi.org/10.1017/S0031819100037943. [9] Tom L. Beauchamp and James F. Childress, Principles of Biomedical Ethics, 7th ed (New York: Oxford University Press, 2013), 13. [10] Clouser and Gert, 233. [11] Clouser and Gert, “A Critique of Principlism,” 235. [12] Paul Farmer and Nicole Gastineau Campos, “Rethinking Medical Ethics: A View from Below,” Developing World Bioethics 4, no. 1 (May 2004): 17–41, https://doi.org/10.1111/j.1471-8731.2004.00065.x. [13] Ludwig Wittgenstein, Philosophical Investigations, ed. Joachim Schulte, trans. P. M. S. Hacker, 4th edition (Chichester, West Sussex, U.K. ; Malden, MA: Wiley-Blackwell, 2009), 40. [14] Farmer and Campos, “Rethinking Medical Ethics,” 20. [15] Farmer and Campos, 20. [16] Jennifer Blumenthal-Barby et al., “The Place of Philosophy in Bioethics Today,” The American Journal of Bioethics: AJOB, June 30, 2021, 3–5, https://doi.org/10.1080/15265161.2021.1940355. [17] Brendan Balcerak Jackson, “Verbal Disputes and Substantiveness,” Erkenntnis 79, no. S1 (March 2014): 31–54, https://doi.org/10.1007/s10670-013-9444-5. [18] C. S. I. Jenkins, “Merely Verbal Disputes,” Erkenntnis 79, no. 1 (March 1, 2014): 11–30, https://doi.org/10.1007/s10670-013-9443-6. [19] Steven Crowell, “Existentialism,” in The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta, Summer 2020 (Metaphysics Research Lab, Stanford University, 2020), https://plato.stanford.edu/archives/sum2020/entries/existentialism/; Anita Avramides, “Other Minds,” in The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta, Winter 2020 (Metaphysics Research Lab, Stanford University, 2020), https://plato.stanford.edu/archives/win2020/entries/other-minds/. [20] Martin Heidegger, Discourse on Thinking, Harper Torchbooks (New York, NY: Harper & Row, 1969), 46. [21] Heidegger, 46. [22] Heidegger, 45. [23] Nick Zangwill, “Aesthetic Judgment,” in The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta, Winter 2021 (Metaphysics Research Lab, Stanford University, 2021), https://plato.stanford.edu/archives/win2021/entries/aesthetic-judgment/. [24] Yuriko Saito, “Aesthetics of the Everyday,” in The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta, Spring 2021 (Metaphysics Research Lab, Stanford University, 2021), https://plato.stanford.edu/archives/spr2021/entries/aesthetics-of-everyday/. [25] O’Brien, “Medical Ethics as Taught and as Practiced,” 112. [26] Farmer and Campos, “Rethinking Medical Ethics,” 20.

Introduction As the country with the fifth largest population in the world, Indonesia is a massive potential market for mobile technology adoption and development. Despite an annual per capita income of only $1,280 USD (World Bank), there are 63 million mobile phone users in Indonesia (Suhartono, sec. 1.7) and it is predicted to reach 80 million in 2007 (Jakarta Post 1). Mobile phones are not only a symbol of Indonesian modernity (Barendregt 5), but like other communication technology can become a platform through which to explore socio-political issues (Winner 28). In this article we explore the role mobile phone technology in contemporary forms of social, intimate, and sexual relationships in Indonesia. We argue that new forms of expression and relations are facilitated by the particular features of mobile technology. We discuss two cases from contemporary Indonesia: a mobile dating service (BEDD) and mobile phone pornography. For each case study, we first discuss the socio-political background in Indonesia, then describe the technological affordances of the mobile phone which facilitate dating and pornography, and finally give examples of how the mobile phone is effecting change in dating and pornographic practices. This study is placed at a time when social relations, intimacy, and sexuality in Indonesia have become central public issues. Since the end of the New Order whilst many people have embraced the new freedoms of reformasi and democratization, there is also a high degree of social anxiety, tension and uncertainty (Juliastuti 139-40). These social changes and desires have played out in the formations of new and exciting modes of creativity, solidarity, and sociality (Heryanto and Hadiz 262) and equally violence, terror and criminality (Heryanto and Hadiz 256). The diverse and plural nature of Indonesian society is alive with a myriad of people and activities, and it is into this diverse social body that the mobile phone has become a central and prominent feature of interaction. The focus of our study is dating and pornography as mediated by the mobile phone; however, we do not suggest that these are new experiences in Indonesia. Rather over the last decade social, intimate, and sexual relationships have all been undergoing change and their motivations can be traced to a variety of sources including the factors of globalization, democratization and modernization. Throughout Asia “new media have become a crucial site for constituting new Asian sexual identities and communities” (Berry, Martin, and Yue 13) as people are connecting through new communication technologies. In this article we suggest that mobile phone technology opens new possibilities and introduces new channels, dynamics, and intensities of social interaction. Mobile phones are particularly powerful communication tools because of their mobility, accessibility, and convergence (Ling 16-19; Ito 14-15; Katz and Aakhus 303). These characteristics of mobile phones do not in and of themselves bring about any particular changes in dating and pornography, but they may facilitate changes already underway (Barendegt 7-9; Barker 9). Mobile Dating Background The majority of Indonesians in the 1960s and 1970s had arranged marriages (Smith-Hefner 443). Education reform during the 70s and 80s encouraged more women to attain an education which in turn led to the delaying of marriage and the changing of courtship practices (Smith-Hefner 450). “Compared to previous generations, [younger Indonesians] are freer to mix with the opposite sex and to choose their own marriage,” (Utomo 225). Modern courtship in Java is characterized by “self-initiated romance” and dating (Smith-Hefner 451). Mobile technology is beginning to play a role in initiating romance between young Indonesians. Technology One mobile matching or dating service available in Indonesia is called BEDD (www.bedd.com). BEDD is a free software for mobile phones in which users fill out a profile about themselves and can meet BEDD members who are within 20-30 feet using a Bluetooth connection on their mobile devices. BEDD members’ phones automatically exchange profile information so that users can easily meet new people who match their profile requests. BEDD calls itself mobile social networking community; “BEDD is a new Bluetooth enabled mobile social medium that allows people to meet, interact and communicate in a new way by letting their mobile phones do all the work as they go throughout their day.” As part of a larger project on mobile social networking (Humphreys 6), a field study was conducted of BEDD users in Jakarta, Indonesia and Singapore (where BEDD is based) in early 2006. In-depth interviews and open-ended user surveys were conducted with users, BEDD’s CEO and strategic partners in order to understand the social uses and effects BEDD. The majority of BEDD members (which topped 100,000 in January 2006) are in Indonesia thanks to a partnership with Nokia where BEDD came pre-installed on several phone models. In management interviews, both BEDD and Nokia explained that they partnered because both companies want to help “build community”. They felt that Bluetooth technology such as BEDD could be used to help youth meet new people and keep in touch with old friends. Examples One of BEDD’s functions is to help lower barriers to social interaction in public spaces. By sharing profile information and allowing for free text messaging, BEDD can facilitate conversations between BEDD members. According to users, mediating the initial conversation also helps to alleviate social anxiety, which often accompanies meeting new people. While social mingling and hanging out between Jakarta teenagers is a relatively common practice, one user said that BEDD provides a new and fun way to meet and flirt. In a society that must balance between an “idealized morality” and an increasingly sexualized popular culture (Utomo 226), BEDD provides a modern mode of self-initiated matchmaking. While BEDD was originally intended to aid in the matchmaking process of dating, it has been appropriated into everyday life in Indonesia because of its interpretive flexibility (Pinch & Bjiker 27). Though BEDD is certainly used to meet “beautiful girls” (according to one Indonesian male user), it is also commonly used to text message old friends. One member said he uses BEDD to text his friends in class when the lecture gets boring. BEDD appears to be a helpful modern communication tool when people are physically proximate but cannot easily talk to one another. BEDD can become a covert way to exchange messages with people nearby for free. Another potential explanation for BEDD’s increasing popularity is its ability to allow users to have private conversations in public space. Bennett notes that courtship in private spaces is seen as dangerous because it may lead to sexual impropriety (154). Dating and courtship in public spaces are seen as safer, particularly for conserving the reputation young Indonesian women. Therefore Bluetooth connections via mobile technologies can be a tool to make private social connections between young men and women “safer”. Bluetooth communication via mobile phones has also become prevalent in more conservative Muslim societies (Sullivan, par. 7; Braude, par. 3). There are, however, safety concerns about meeting strangers in public spaces. When asked, “What advice would you give a first time BEDD user?” one respondent answered, “harus bisa mnilai seseorang krn itu sangat penting, kita mnilai seseorang bukan cuma dari luarnya” (translated: be careful in evaluating (new) people, and don’t ever judge the book by its cover”). Nevertheless, only one person participating in this study mentioned this concern. To some degree meeting someone in a public may be safer than meeting someone in an online environment. Not only are there other people around in public spaces to physically observe, but co-location means there may be some accountability for how BEDD members present themselves. The development and adoption of matchmaking services such as BEDD suggests that the role of the mobile phone in Indonesia is not just to communicate with friends and family but to act as a modern social networking tool as well. For young Indonesians BEDD can facilitate the transfer of social information so as to encourage the development of new social ties. That said, there is still debate about exactly whom BEDD is connecting and for what purposes. On one hand, BEDD could help build community in Indonesia. One the other hand, because of its privacy it could become a tool for more promiscuous activities (Bennett 154-5). There are user profiles to suggest that people are using BEDD for both purposes. For example, note what four young women in Jakarta wrote in the BEDD profiles: Personal Description Looking For I am a good prayer, recite the holy book, love saving (money), love cycling… and a bit narcist. Meaning of life Ordinary gurl, good student, single, Owen lover, and the rest is up to you to judge. Phrenz ?! Peace?! Wondeful life! I am talkative, have no patience but so sweet. I am so girly, narcist, shy and love cute guys. Check my fs (Friendster) account if you’re so curious. Well, I am just an ordinary girl tho. Anybody who wants to know me. A boy friend would be welcomed. Play Station addict—can’t live without it! I am a rebel, love rock, love hiphop, naughty, if you want proof dial 081********* phrenz n cute guyz As these profiles suggest, the technology can be used to send different kinds of messages. The mobile phone and the BEDD software merely facilitate the process of social exchange, but what Indonesians use it for is up to them. Thus BEDD and the mobile phone become tools through which Indonesians can explore their identities. BEDD can be used in a variety of social and communicative contexts to allow users to explore their modern, social freedoms. Mobile Pornography Background Mobile phone pornography builds on a long tradition of pornography and sexually explicit material in Indonesia through the use of a new technology for an old art and product. Indonesia has a rich sexual history with a documented and prevalent sex industry (Suryakusuma 115). Lesmana suggests that the country has a tenuous pornographic industry prone to censorship and nationalist politics intent on its destruction. Since the end of the New Order and opening of press freedoms there has been a proliferation in published material including a mushrooming of tabloids, men’s magazines such as FHM, Maxim and Playboy, which are often regarded as pornographic. This is attributed to the decline of the power of the bureaucracy and government and the new role of capital in the formation of culture (Chua 16). There is a parallel pornography industry, however, that is more amateur, local, and homemade (Barker 6). It is into this range of material that mobile phone pornography falls. Amongst the myriad forms of pornography and sexually explicit material available in Indonesia, the mobile phone in recent years has emerged as a new platform for production, distribution, and consumption. This section will not deal with the ethics of representation nor engage with the debate about definitions and the rights and wrongs of pornography. Instead what will be shown is how the mobile phone can be and has been used as an instrument/medium for the production and consumption of pornography within contemporary social relationships. Technology There are several technological features of the mobile phone that make pornography possible. As has already been noted the mobile phone has had a large adoption rate in Indonesia, and increasingly these phones come equipped with cameras and the ability to send data via MMS and Bluetooth. Coupled with the mobility of the phone, the convergence of technology in the mobile phone makes it possible for pornography to be produced and consumed in a different way than what has been possible before. It is only recently that the mobile phone has been marketed as a video camera with the release of the Nokia N90; however, quality and recording time are severely limited. Still, the mobile phone is a convenient and at-hand tool for the production and consumption of individually made, local, and non-professional pieces of porn, sex and sexuality. It is impossible to know how many such films are in circulation. A number of websites that offer these films for downloads host between 50 and 100 clips in .3gp file format, with probably more in actual circulation. At the very least, this is a tenfold increase in number compared to the recent emergence of non-professional VCD films (Barker 3). This must in part be attributed to the advantages that the mobile phone has over standard video cameras including cost, mobility, convergence, and the absence of intervening data processing and disc production. Examples There are various examples of mobile pornography in Indonesia. These range from the pornographic text message sent between lovers to the mobile phone video of explicit sexual acts (Barendregt 14-5). The mobile phone affords privacy for the production and exchange of pornographic messages and media. Because mobile devices are individually owned, however, pornographic material found on mobile phones can be directly tied to the individual owners. For example, police in Kotabaru inspected the phones of high school students in search of pornographic materials and arrested those individuals on whose phones it was found (Barendregt 18). Mobile phone pornography became a national political issue in 2006 when an explicit one-minute clip of a singer and an Indonesian politician became public. Videoed in 2004, the clip shows Maria Eva, a 27 year-old dangdut singer (see Browne, 25-6) and Yahya Zaini, a married 42 year-old who was head of religious affairs for the Golkar political party. Their three-year affair ended in 2005, but the film did not become public until 2006. It spread like wildfire between phones and across the internet, however, and put an otherwise secret relationship into the limelight. These types of affairs and relationships were common knowledge to people through gossip, exposes such as Jakarta Undercover (Emka 93-108) and stories in tabloids; yet this culture of adultery and prostitution continued and remained anonymous because of bureaucratic control of evidence and information (Suryakusuma 115). In this case, however, the filming of Maria Eva once public proves the identities of those involved and their infidelity. As a result of the scandal it was further revealed that Maria Eva had been forced by Yayha Zaini and his wife to have an abortion, deepening the moral crisis. Yahya Zaini later resigned as his party’s head of Religious Affairs (Asmarani, sec. 1-2), due to what was called the country’s “first real sex scandal” (Naughton, par. 2). As these examples show, there are definite risks and consequences involved in the production of mobile pornography. Even messages/media that are meant to be shared between two consenting individuals can eventually make their way into the public mobile realm and have serious consequences for those involved. Mobile video and photography does, however, represent a potential new check on the Indonesian bureaucratic elite which has not been previously available by other means such as a watchdog media. “The role of the press as a control mechanism is practically nonexistent [in Jakarta], which in effect protects corruption, nepotism, financial manipulation, social injustice, and repression, as well as the murky sexual life of the bureaucratic power elite,” (Suryakusuma 117). Thus while originally a mobile video may have been created for personal pleasure, through its mass dissemination via new media it can become a means of sousveillance (Mann, Nolan and Wellman 332-3) whereby the control of surveillance is flipped to reveal the often hidden abuses of power by officials. Whilst the debates over pornography in Indonesia tend to focus on the moral aspects of it, the broader social impacts of technology on relationships are often ignored. Issues related to power relations or even media as cultural expression are often disregarded as moral judgments cast a heavy shadow over discussions of locally produced Indonesian mobile pornography. It is possible to move beyond the moral critique of pornographic media to explore the social significance of its proliferation as a cultural product. Conclusion In these two case studies we have tried to show how the mobile phone in Indonesia has become a mode of interaction but also a platform through which to explore other current issues and debates related to dating, sexuality and media. Since 1998 and the fall of the New Order, Indonesia has been struggling with blending old and new, a desire of change and nostalgia for past, and popular desire for a “New Indonesia” (Heryanto, sec. Post-1998). Cultural products within Indonesia have played an important role in exploring these issues. The mobile phone in Indonesia is not just a technology, but also a product in and through which these desires are played out. Changes in dating and pornography practices have been occurring in Indonesia for some time. As people use mobile technology to produce, communicate, and consume, the device becomes intricately related to identity struggle and cultural production within Indonesia. It is important to keep in mind, however, that while mobile technology adoption within Indonesia is growing, it is still limited to a particular subset of the population. As has been previously observed (Barendregt 3), it is wealthier, young people in urban areas who are most intensely involved in mobile technology. As handset prices decrease and availability in rural areas increases, however, no longer will mobile technology be so demographically confined in Indonesia. The convergent technology of the mobile phone opens many possibilities for creative adoption and usage. As a communication device it allows for the creation, sharing, and viewing of messages. Therefore, the technology itself facilitates social connections and networking. As demonstrated in the cases of dating and pornography, the mobile phone is both a tool for meeting new people and disseminating sexual messages/media because it is a networked technology. The mobile phone is not fundamentally changing dating and pornography practices, but it is accelerating social and cultural trends already underway in Indonesia by facilitating the exchange and dissemination of messages and media. As these case studies show, what kinds of messages Indonesians choose to create and share are up to them. The same device can be used for relatively innocuous behavior as well as more controversial behavior. With increased adoption in Indonesia, the mobile will continue to be a lens through which to further explore modern socio-political issues. 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Mann, Steve, Jason Nolan, and Barry Wellman. “Sousveillance: Inventing and Using Wearable Computing Devices for Data Collection in Surveillance Environments.” Surveillance and Society 1.3 (2003): 331-55. Naughton, Philippe. “Video Sex Scandal Claims Indonesian MP.” The Times Online 8 Dec. 2006. Pinch, Trevor J., and Wiebe E. Bijker. “The Social Construction of Facts and Artifacts: Or How the Sociology of Science and the Sociology of Technology Might Benefit Each Other.” The Social Construction of Technological Systems: New Direction in the Sociology and History of Technology. Eds. W. E. Bijker, T. P. Hughes and T.J. Pinch. Cambridge, MA: MIT Press, 1987. 17-51. Smith-Hefner, Nancy J. “The New Muslim Romance: Changing Patterns of Courtship and Marriage among Educated Javanese Youth.” Journal of Southeast Asian Studies 36.3 (2005): 441-59. Suhartono, Harry. “Mobile Penetration to Drive Market Leader’s Profit Gain.” Reuters News 27 Oct. 2006. Sullivan, Kevin. “Saudi Youth Use Cellphone Savvy to Outwit the Sentries of Romance.” The Washington Post 6 Aug. 2006: A01. Suryakusuma, Julia. “The State and Sexuality in New Order Indonesia.” Fantasizing the Feminine in Indonesia. Ed. Laurie J. Sears. Durham, NC: Duke UP, 1996. 92-119. Utomo, Iwu Dwisetyani. “Sexual Values and Early Experiences among Young People in Jakarta: Youth, Courtship and Sexuality.” Coming of Age in South and Southeast Asia. Eds. Lenore Manderson and Pranee Liamputtong. Surey: Curzon, 2002. 207-27. Winner, Langdon. “Do Artifacts Have Politics?” Social Shaping of Technology. 2nd ed. Eds. Donald MacKenzie and Judy Wajcman. Buckingham, UK: Open UP, 2002. 28-40. World Bank. 2004 Indonesia Data & Statistics. 4 Jan. 2006. http://web.worldbank.org/WBSITE/EXTERNAL/COUNTRIES/ EASTASIAPACIFICEXT/INDONESIAEXTN/0,,menuPK:287097~pagePK: 141132~piPK:141109~theSitePK:226309,00.html>. Citation reference for this article MLA Style Humphreys, Lee, and Thomas Barker. "Modernity and the Mobile Phone: Exploring Tensions about Dating and Sex in Indonesia." M/C Journal 10.1 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0703/06-humphreys-barker.php>. APA Style Humphreys, L., and T. Barker. (Mar. 2007) "Modernity and the Mobile Phone: Exploring Tensions about Dating and Sex in Indonesia," M/C Journal, 10(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0703/06-humphreys-barker.php>.

What is a machine? As part of his answer to this, historian and philosopher of technology Lewis Mumford cites a classic definition: "a machine is a combination of resistant bodies so arranged that by their means the mechanical forces of nature can be compelled to do work accompanied by certain determinant motions" (Reuleaux [1876], qtd. in Mumford, Technics and Civilisation 9). Mumford's own definition is focussed on machines as part of a technological continuum between human body and automaton: Machines have developed out of a complex of non-organic agents for converting energy, for performing work, for enlarging the mechanical or sensory capacities of the human body, or for reducing to a mensurable order and regularity the processes of life. The automaton is the last step in a process that began with the use of one part or another of the human body as a tool. (9-10) The tool and the machine can be distinguished along this technological continuum, with the tool more dependent on "the skill and motive power of the operator", subject to "manipulation", and potentially more flexible in its uses, whereas the machine lends itself more to "automatic action" of a specialised kind. However, it is difficult to ultimately separate them, since the embodied skill of the tool-user becomes more mechanical and reflexive with practice (Technics and Civilisation 10), while the machine also evolves along increasingly organic lines (367), and there are common examples of hybrid machine-tools like the lathe or drill, which combine "the accuracy of the finest machine ... with the skilled attendance of the workman" (10). A powerfully attractive feature of the computer is that it is an effective hybrid of machine and tool: like a machine it performs many specialised functions at super-human speed and accuracy on command, but like a tool it is flexible and adaptable (through add-on software and plug-in peripherals) to a seemingly endless variety of users and uses. Fascinating Assemblages The automatic machine ... involves the notion of an external source of power, a more or less complicated inter-relation of parts, and a limited kind of activity. From the beginning the machine was a sort of minor organism, designed to perform a single set of functions. (Mumford, Technics and Civilisation 11) The autonomy of the machine is perhaps its most fascinating aspect. That the machine is an assemblage of parts and restricted functions -- a "minor organism" as Mumford puts it -- suggests to us a body. There is something ineluctably erotic about scenes of lubricated pistons moving in and out of cylinders, or greased gear wheels moving around each other, and a masturbatory energy seems to be involved in the machine that repetitively and by itself performs the same limited actions over and over and over. While there are parallels between masculine masturbation and machinic repetition, there are also associations with femininity. As Andreas Huyssen pointed out, the modern machine became associated with a dangerous female sexuality and took the place of the early moderns' untamed Mother Nature as the principal representative of non-human forces with autonomy and agency that could evade human control. But arguably, expressed fears of machinic autonomy are the flip side of a wish for it, arising from masculine reproductive fantasies that have been played out in technoscience by generations of fictional and real-life Frankensteins fanatically seeking to create artificial life in the form of technoscientific brainchildren (who are nevertheless often neglected and left to run wild at birth). At a conscious level, machines express what may be interpreted as anal-sadistic desires for order, regularity and control, but unconsciously there is an element of masochistic pleasure in being passive, in yielding up control to the machine, in letting it set the scene and determine the actions and roles for the humans as well as non-humans (Sofia, "Contested Zones", and "Mythic Machine" 44-8). Machinic Zeal What is the use of conquering nature if we fall a prey to nature in the form of unbridled men? What is the use of equipping mankind with mighty powers to move and build and communicate, if the final result of this secure food supply and this excellent organisation is to enthrone the morbid impulses of a thwarted humanity? (Mumford, Technics and Civilisation 366) With his emphasis on the social context and drives towards technology, Mumford (Technics and Civilisation 364-5) suggests that while some kinds of machines have existed for thousands of years, what we have come to think of as the mechanical age only arose with the widespread adoption of the machine as a way of securing order, regularity and calculability of physical and human resources, coupled with the ideological shift which made the machine into "a goal of desire" and an object of almost obsessive veneration from the mid-18th century to the early 20th century. Now, he said (writing first in the early 1930s) faith in the machine has been somewhat shaken, and it is no longer seen as "the paragon of progress" but as "merely a series of instruments" to be used when useful; yet despite this loss of faith the machine in capitalist contexts continues to be "over-worked, over-enlarged, over-exploited because of the possibility of making money out of it" (Technics and Civilisation 367). Almost seventy years after Mumford was writing, the obsessive zeal for the machine still has not completely disappeared, but has been displaced from giant smoke-puffing steel assemblages, whirling cogs and gearwheels, or the motors driving trains, cars and planes, and onto the silicon, plastic and light of computers (whose machineries of production and assembly are largely hidden off-shore to the bulk of users, thereby producing the illusion of "post-industrial" societies). The computer is now the paragon of progress and has become the "defining technology" of our age (Bolter), its place reinforced by an actively boosterist popular press (e.g. popular computing magazines; regular computer supplements in newspapers). Sociotechnical Not Posthuman Mumford continually makes the point that questions posed by/in technology are never answerable only technologically. It always comes down to human choices, and even when the results of these "are uncontrollable they are not external" to human culture: Choice manifests itself in society in small increments and moment-to-moment decisions as well as in loud dramatic struggles; and he who does not see choice in the development of the machine merely betrays his incapacity to observe cumulative effects until they are bunched together so closely that they seem completely external and impersonal. (Mumford, Technics and Civilisation 6) In a certain way Mumford's perspective anticipates actor-network theory, which looks at artefacts -- including machines -- as parts of sociotechnical networks that involve human decisions, including about the distribution of agency to non-humans. Even in the most automated machine, Mumford argues "there must intervene somewhere, at the beginning and end of the process ... the conscious participation of a human agent" (10). Actor-network studies of the development of scientific and technological artefacts aim in part to critique the sense of the external, impersonal or inevitable in scientific and technical 'progress' by insisting that "things might have been otherwise" (Bijker & Law 3), not just at the beginning and end, but all the way through the process of an artefact's development and use. The artefact is studied as a particular outcome of a set of decisions and performances made in the midst of contingencies affecting human and non-human actors with conflicting goals and contested powers within a dynamic sociotechnical network. Although actor-network theory is very interested in non-human agents, it does not, as do some recent participants in and theorists of cyberculture, celebrate the so-called post-human. There can be no agentic machines without there having been human competencies downloaded into them; there can be no technical order that is not also social and cultural. As Latour argues, the modernist work of purification has tried vainly to impose a separation between the social and technical, denying their mutual inextricability. From this Latourian perspective, the notion of the "post-human" is not, as it appears to be, post modern, but thoroughly modern. It carries through the quintessentially modernist project of denying after the fact the human agency and capacities that have been invested in producing hybrid artefacts which are then proclaimed as extra-human; it denies the cumulative effects of sociotechnical choices and instead represents the machinic imperative as somehow impersonal and external to human affairs. The notion of the posthuman can readily reinforce the pervasive popular cultural myths of technological inevitability and dominance, conveniently for those humans and corporations who actually do profit from decisions they make about developing and marketing machines of increasing autonomy, intelligence and subtlety. Machines and Provision The role of the machine has been overemphasised in histories of technology, according to Mumford. For aside from tools and machines which perform dynamic actions, there are technologies of containment and supply, which he categorizes as utensils (like baskets or pots), apparatus (such as dye vats, brick kilns), utilities (reservoirs, aqueducts, roads, buildings) and the modern power utility (railroad tracks, electric transmission lines). Some of the most effective adaptations of the environment came, not from the invention of machines, but from the equally admirable invention of utensils, apparatus, and utilities. ... But since people's attention is directed most easily to the noisier and more active parts of the environment, the role of the utility and the apparatus has been neglected ... both [tool and utensil] have played an enormous part in the development of the modern environment and at no stage in history can the two means of adaptation be split apart. Every technological complex includes both: not least our modern one. (Technics and Civilisation, 11-2). The development of various utensils and apparatus for storage (urns, granaries) and flow (irrigation, aqueducts) was essential for the emergence of settled agricultural communities in the neolithic period (Mumford, Technics and Human Development 140-1). As I explore in a related article (Sofia, "Container"), Mumford finds a prudish sexism in the relative neglect of technologies evocative of the female organs of storage, nutrition and transformation, compared with the overemphasis on technologies that are extensions of the muscular masculine body (Technics and Human Development, 140). However, the contrast between dynamic, noisy, active and autonomous machines, and passive, quiet, backgrounded containers cannot be sustained. For one the utensil even in its most basic form, has something machinic about it: a container can perform its function autonomously, without needing manipulation like a tool. Further, it is arguable that holding or containing is not simply a property of a shaped space, but a form of action in itself. Moreover in practice there are many hybrids of machine and utensil or utility, for example in domestic technologies like the food processor, a container with a machine-driven blade, or the washing machine, featuring a tub with mechanical agitation and rotary motion. Although Mumford is primarily interested in the machine, he observes that as modern "neotechnics" proceeds to develop ever more sophisticated machinery, so does it evolve more complex technologies of containment, as described in this passage which depicts both machines and utilities as active agents: Behind the façade [of the crisp lines of steel and glass that define the modern built environment] are rows and rows of machines, weaving cotton, transporting coal ... [etc.], machines with steel fingers and lean muscular arms, with perfect reflexes, sometimes even with electric eyes. Alongside them are the new utilities -- the coke oven, the transformer, the dye vats -- chemically cooperating with these mechanical processes, assembling new qualities in chemical compounds and materials. Every effective part in this whole environment represents an effort of the collective mind to widen the province of order and control and provision. (Technics and Civilisation, 356) Another way of getting the over-emphasised machine back into proportion is to look more closely at what it is used for, what purposes it serves. Mumford writes of the machine as part of the effort to produce "order and regularity" into the processes of life (10); to "widen the province of order and control and provision" (356) or to produce a "secure food supply and ... excellent organisation" (366). In other words, the machine is serving the goals typically associated with utensils, utilities and apparatus: smoothing out fluctuations in supply and distributing resources more evenly. Likewise Mumford suggests that in the back of developments of machine and tool is the effort to adapt by extending the body's powers and/or by altering the environment, so that, for example, instead of a physiological adaptation to cold through hair growth or hibernation, "there is an environmental adaptation, such as that made possible by the use of clothes and the erection of shelters" (10). These technologies are not machines, but container technologies, in the province of what philosopher of technology Don Ihde would call "background technics". We can think of the shift in emphasis here in relation to the example of road works. The large machines for bulldozing a path and laying down layers of road surface are very impressive in their size, power and technical capacity. But the road surface could not be laid down without there being technologies (including hybrids of machine and container, like the pick-up truck) for transporting, storing and mixing the materials used. And when it is done, the big machines lumber off elsewhere, and what we have before us is a road, a utility which facilitates orderly communication, transport and the supply of people and materials. In other words, these machines have served the goal of provisioning. The machine can enthral us with its autonomy, its alterity, its thingness, but as Heidegger has claimed, even such a powerful and seemingly stand-alone machine as a plane on a runway ready for take-off is ultimately just a "completely unautonomous" element when considered as part of a global system ordered "to ensure the possibility of transportation" (17). Like other modern machines, its own objectness and machinic resistance is dissolved as it becomes part of the "standing reserve", which can be understood as a macro-technology of provisioning through a matrix of mobilisable human and non-human resources. In the broader project of which this piece is a fragment, I want to investigate more closely the role and relative importance of machines compared to other kinds of equipment, especially for containment, supply or provisioning in contemporary technoculture, on the suspicion that it is apparatus and utilities rather than machines that define our contemporary lifeworld. References Bijker, Wiebe E., and John Law. General Introduction. Shaping Technology/Building Society: Studies in Sociotechnical Change. Eds. Bijker and Law. Cambridge, Mass.: MIT P, 1992. Bolter, Jay David. "The Computer as a Defining Technology." Computers in the Human Context: Information Technology, Production, and People. Ed. Tom Forester. Oxford: Basil Blackwell, 1989. Heidegger, Martin. "The Question Concerning Technology." The Question Concerning Technology and Other Essays. Trans. William Lovitt. New York: Harper & Row, 1977. Andreas Huyssen. "The Vamp and the Machine: Technology and Sexuality in Fritz Lang's Metropolis." New German Critique 24-25 (1982), 221-37. Also in Huyssen. After the Great Divide. Bloomington: Indiana UP, 1986. Ihde, Don. Technology and the Lifeworld: From Garden to Earth. Bloomington: Indiana UP, 1990. Latour, Bruno. We Have Never Been Modern. Trans. Catherine Porter. Cambridge, Mass.: Harvard UP, 1993. Mumford, Lewis. Technics and Civilisation. New York: Harcourt Brace Jovanovich, 1962 [1934]. ---. Technics and Human Development. New York: Harcourt Brace & World, 1966. Sofia, Zoë. "Container Technologies." Hypatia, Spring 2000 (forthcoming). ---. "Contested Zones: Futurity and Technological Art." Leonardo: Journal of the International Society for the Arts, Sciences, and Technology 29.1 (1996): 59-66. ---. "The Mythic Machine: Gendered Irrationalities and Computer Culture." Education/Technology/Power: Educational Computing as a Social Practice. Eds. Hank Bromley and Michael W. Apple. Albany NY: SUNY, 1998. Citation reference for this article MLA style: Zoë Sofoulis. "Machinic Musings with Mumford." M/C: A Journal of Media and Culture 2.6 (1999). [your date of access] <http://www.uq.edu.au/mc/9909/mumford.php>. Chicago style: Zoë Sofoulis, "Machinic Musings with Mumford," M/C: A Journal of Media and Culture 2, no. 6 (1999), <http://www.uq.edu.au/mc/9909/mumford.php> ([your date of access]). APA style: Zoë Sofoulis. (1999) Machinic musings with Mumford. M/C: A Journal of Media and Culture 2(6). <http://www.uq.edu.au/mc/9909/mumford.php> ([your date of access]).

A political minimalism? That would obviously go against the grain of our current political ideology → in fact, we are in an era of political maximalisation (Roland Barthes 200, arrow in original).Barthes’ comment is found in the ‘Annex’ to his 1978 lecture course The Neutral. Despite the three decade difference I don’t things have changed that much, certainly not insofar as academic debate about the cultural and social is concerned. At conferences I regularly hear the demand that the speaker or speakers account for the ‘political intent’, ‘worth’ or ‘utility’ of their work, or observe how speakers attempt to pre-empt and disarm such calls through judicious phrasing and citing. Following his diagnosis Barthes (201-206) proceeds to write under the title ‘To Give Leave’. Here he notes the incessant demand placed upon us, as citizens, as consumers, as representative cultural subjects and as biopolitical entities and, in this context, as academics to have and to communicate our allegiances, views and opinions. Echoing the acts, (or rather the ‘non-acts’), of Melville’s Bartleby, Barthes describes the scandalous nature of suspending the obligation of holding views; the apparent immorality of suspending the obligation of being interested, engaged, opinionated, committed – even if one only ever suspends provisionally, momentarily even. For the length of a five thousand word essay perhaps. In this short, unfortunately telegraphic and quite speculative essay I want pause to consider a few gestures or figures of ‘suspension’, ‘decline’ and ‘remaining aside’. What follows is in three parts. First a comment on the nature of the ‘demand to communicate’ identified by Barthes and its links to longer running moral and practical imperatives within Western understandings of the subject, the social and the political. Second, the most substantial section but still an all too brief account of the apparent ‘passivity’ of the narrator of Imre Kertész’s novel Fatelessness and the ways in which the novel may be read as a reflection on the nature of agency and determination. Third, a very brief conclusion, the question directly; what politics or what apprehension of politics, could a reflection on stillness and its ‘political minimalism’ offer? 1.For Barthes, (in 1978), one of the factors defining the contemporary intellectual scene was the way in which “politics invades all phenomena, economic, cultural, ethical” coupled with the “radicalization” of “political behaviors” (200), perhaps most notably in the arrogance of political discourse as it assumes the place of a master discourse. Writing in 1991 Bill Readings identified a similar phenomenon. For Readings the category of the political and politically inspired critique were operating by encircling their objects within a presupposed “universal language of political significance into which one might translate everything according to its effectivity”, an approach which has the effect of always making “the political […] the bottom line, the last instance where meaning can be definitively asserted” (quoted in Clark 3) or, we may add, realized. There is, of course, much that could be said here, not least concerning the significant differences in context, (between, for example, the various forms of revolutionary Marxism, Communism and Maoism which seem to preoccupy Barthes and the emancipatory identity and cultural politics which swept through literature departments in the US and beyond in the last two decades of the twentieth century). However it is also possible to suggest that a general grammar and, moreover, a general acceptance of a telos of the political persists.Barthes' (204-206) account of ‘political maximalisation’ is accompanied by a diagnosis of its productivist virility, (be it, in 1978, on the part of the increasingly reduced revolutionary left or the burgeoning neo-liberal right). The antithesis, or, rather, the outside of such an arrangement or frame would not be another political program but rather a certain stammering, a lassitude or dilatoriness. A flaccidness even; “a devirilized image” wherein from the point of view of the (political) actor or critic, “you are demoted to the contemptible mass of the undecided of those who don’t know who to vote for: old, lost ladies whom they brutalize: vote however you want, but vote” (Barthes 204). Hence Barthes is not suggesting a counter-move, a radical refusal, a ‘No’ shouted back to the information saturated market society. What is truly scandalous he suggests, is not opposition or refusal but the ‘non-reply’. What is truly scandalous, roughish even, is the decline or deferral and so the provisional suspension of the choice (and the blackmail) of the ‘yes’ or ‘no’, the ‘this’ or the ‘that’, the ‘with us’ or ‘against us’.In Literature and Evil Georges Bataille concludes his essay on Kafka with a comment on such a decline. According to Bataille, the reason why Kafka remains an ambivalent writer for critics, (and especially for those who would seek to enrol his work to political ends), lays precisely in his constant withdrawal; “There was nothing he [Kafka] could have asserted, or in the name of which he could have spoken. What he was, which was nothing, only existed to the extent in which effective activity condemned him” (167). ‘Effective activity’ refers, contextually, to a certain form of Communism but more broadly to the rationalization or systematization intrinsic to any political program, political programs (or ideologies) as such, be they communist, liberal or libertarian. At least insofar as, as implied above, the political is taken to coincide with a certain metaphysics and morality of action and the consequent linking of freedom to work, (a factor common to communist, fascist and liberal political programs), and so to the labour of the progressive self-realization and achievement of the self, the autos or ipse (see Derrida 6-18). Be it via, for example, Marx’s account of human’s intrinsic ‘capacity for work’ (Arbeitskraft), Heidegger’s account of necessary existential (and ultimately communal) struggle (Kampf), or Weber’s diagnoses of the (Protestant/bourgeois) liberal project to realize human potentiality (see also Agamben Man without Content; François 1-64). Hence what is ‘evil’ in Kafka is not any particular deed but the deferral of deeds; his ambivalence or immorality in the eyes of certain critics being due to the question his writing poses to “the ultimate authority of action” (Bataille 153) and so to the space beyond action onto which it opens. What could this space of ‘worklessness’ or ‘unwork’ look like? This non-virile, anti-heroic space? This would not be a space of ‘inaction’, (a term still too dependent, albeit negatively, on action), but of ‘non-action’; of ‘non-productive’ or non-disclosive action. That is to say, and as a first attempt at definition, ‘action’ or ‘praxis’, if we can still call it that, which does not generate or bring to light any specific positive content. As a way to highlight the difficulties and pitfalls, (at least with certain traditions), which stand in the way of thinking such a space, we may highlight Giorgio Agamben’s comments on the widespread coincidence of a metaphysics of action with the determination of both the subject, its teleology and its orientation in the world:According to current opinion, all of man’s [sic] doing – that of the artist and the craftsman as well as that of the workman and the politician – is praxis – manifestation of a will that produces a concrete effect. When we say that man has a productive status on earth, we mean, that the status of his dwelling on the earth is a practical one […] This productive doing now everywhere determines the status of man on earth – man understood as the living being (animal) that works (laborans), and, in work, produces himself (Man without Content 68; 70-71 original emphasis).Beyond or before practical being then, that is to say before and beyond the determination of the subject as essentially or intrinsically active and engaged, another space, another dwelling. Maybe nocturnal, certainly one with a different light to that of the day; one not gathered in and by the telos of the ipse or the turning of the autos, an interruption of labour, an unravelling. Remaining still, unravelling together (see Harrison In the absence).2.Kertész’s novel Sorstalanság was first published in his native Hungary in 1975. It has been translated into English twice, in 1992 as Fateless and in 2004 as Fatelessness. Fatelessness opens in Budapest on the day before György Köves’ – the novel’s fourteen year old narrator – father has to report for ‘labour service’. It goes on to recount Köves’ own detention and deportation and the year spent in the camps of Auschwitz-Birkenau, Buchenwald and Zeitz. During this period Köves’ health declines, gradually at first and then rapidly to a moment of near death. He survives and the novel closes with his return to his home town. Köves is, as Kertész has put it in various interviews and as is made clear in the novel, a ‘non-Jewish Jew’; a non-practicing and non-believing Hungarian Jew from a largely assimilated family who neither reads nor speaks Hebrew or Yiddish. While Kertész has insisted that the novel is precisely that, a novel, a work of literature and not an autobiography, we should note that Kertész was himself imprisoned in Buchenwald and Zeitz when fourteen.Not without reservations but for the sake of brevity I shall focus on only one theme in the novel; determination and agency, or what Kertész calls ‘determinacy’. Writing in his journal Galley Boat-Log (Gályanapló) in May 1965 Kertész suggests ‘Novel of Fatelessness’ as a possible title for his work and then reflects on what he means by ‘fate’, the entry is worth quoting at length.The external determinacy, the stigma which constrains our life in a situation, an absurdity, in the given totalitarianism, thwarts us; thus, when we live out the determinacy which is doled out to us as a reality, instead of the necessity which stems from our own (relative) freedom – that is what I call fatelessness.What is essential is that our determinacy should always be in conflict with our natural views and inclinations; that is how fatelessness manifests itself in a chemically pure state. The two possible modes of protection: we transform into our determinacy (Kafka’s centipede), voluntarily so to say, and I that way attempt to assimilate our determinacy to our fate; or else we rebel against it, and so fall victim to our determinacy. Neither of these is a true solution, for in both cases we are obliged to perceive our determinacy […] as reality, whilst the determining force, that absurd power, in a way triumphs over us: it gives us a name and turns us into an object, even though we were born for other things.The dilemma of my ‘Muslim’ [Köves]: How can he construct a fate out of his own determinacy? (Galley Boat-Log 98 original emphasis).The dilemma of determinacy then; how can Köves, who is both determined by and superfluous to the Nazi regime, to wider Hungarian society, to his neighbours and to his family, gain some kind of control over his existence? Throughout Fatelessness people prove repeatedly unable to control their destinies, be it Köves himself, his father, his stepmother, his uncles, his friends from the oil refinery, or even Bandi Citrom, Köves’ mentor in the camps. The case of the ‘Expert’ provides a telescoped example. First appearing when Köves and his friends are arrested the ‘Expert’ is an imposing figure, well dressed, fluent in German and the director of a factory involved in the war effort (Fatelessness 50). Later at the brickworks, where the Jews who have been rounded up are being held prior to deportation, he appears more dishevelled and slightly less confident. Still, he takes the ‘audacious’ step of addressing a German officer directly (and receives some placatory ‘advice’ as his reward) (68-69). By the time the group arrives at the camp Köves has difficulty recognising him and without a word of protest, the ‘Expert’ does not pass the initial selection (88).Köves displays no such initiative with regard to his situation. He is reactive or passive, never active. For Köves events unfold as a series of situations and circumstances which are, he tells himself, essentially reasonable and to which he has to adapt and conform so that he may get on. Nothing more than “given situations with the new givens inherent in them” (259), as he explains near the end of the novel. As Köves' identity papers testify, his life and its continuation are the effect of arbitrary sets of circumstances which he is compelled to live through; “I am not alive on my own account but benefiting the war effort in the manufacturing industry” (29). In his Nobel lecture Kertész described Köves' situation:the hero of my novel does not live his own time in the concentration camps, for neither his time nor his language, not even his own person, is really his. He doesn’t remember; he exists. So he has to languish, poor boy, in the dreary trap of linearity, and cannot shake off the painful details. Instead of a spectacular series of great and tragic moments, he has to live through everything, which is oppressive and offers little variety, like life itself (Heureka! no pagination).Without any wilful or effective action on the part of the narrator and with only ‘the dreary trap of linearity’ where one would expect drama, plot, rationalization or stylization, Fatelessness can read as an arbitrarily punctuated series of waitings. Köves waiting for his father to leave, waiting in the customs shed, waiting at the brick works, waiting in train carriages, waiting on the ramp, waiting at roll call, waiting in the infirmary. Here is the first period of waiting described in the book, it is the day before his father’s departure and he is waiting for his father and stepmother as they go through the accounts at the family shop:I tried to be patient for a bit. Striving to think of Father, and more specifically the fact that he would be going tomorrow and, quite probably, I would not see him for a long time after that; but after a while I grew weary with that notion and then seeing as there was nothing else I could do for my father, I began to be bored. Even having to sit around became a drag, so simply for the sake of a change I stood up to take a drink of water from the tap. They said nothing. Later on, I also made my way to the back, between the planks, in order to pee. On returning I washed my hands at the rusty, tiled sink, then unpacked my morning snack from my school satchel, ate that, and finally took another drink from the tap. They still said nothing. I sat back in my place. After that, I got terribly bored for another absolute age (Fatelessness 9). It is interesting to consider exactly how this passage presages those that will come. Certainly this scene is an effect of the political context, his father and stepmother have to go through the books because of the summons to labour service and because of the racial laws on who may own and profit from a business. However, the specifically familial setting should not be overlooked, particularly when read alongside Kertész’s other novels where, as Madeleine Gustafsson writes, Communist dictatorship is “portrayed almost as an uninterrupted continuation of life in the camp – which in turn [...] is depicted as a continuation of the patriarchal dictatorship of a joyless childhood” (no pagination, see, for example, Kertész Kaddish). Time to turn back to our question; does Fatelessness provide an answer to the ‘dilemma of determinacy’? We should think carefully before answering. As Julia Karolle suggests, the composition of the novel and our search for a logic within itreveal the abuses that reason must endure in order to create any story or history about the Holocaust […]. Ultimately Kertész challenges the reader not to make up for the lack of logic in Fatelessness, but rather to consider the nature of its absence (92 original emphasis).Still, with this point in mind, (and despite what has been said above), the novel does contain a scene in which Köves appears to affirm his existence.In many respects the scene is the culmination of the novel. The camps have been liberated and Köves has returned to Budapest. Finding his father and step-mother’s apartment occupied by strangers he calls on his Aunt and Uncle Fleischmann and Uncle Steiner. The discussion which follows would repay a slower reading, however again for the sake of brevity I shall focus on only a few short excerpts. Köves suggests that everyone took their ‘steps’ towards the events which have unfolded and that prediction and retrospection are false perspectives which give the illusion of order and inevitability whereas, in reality, “everything becomes clear only gradually, sequentially over time, step-by-step” (Fatelessness 249): “They [his Uncles] too had taken their own steps. They too […] had said farewell to my father as if we had already buried him, and even later has squabbled about whether I should take the train or the suburban bus to Auschwitz” (260). Fleischmann and Steiner react angrily, claiming that such an understanding makes the ‘victims’ the ‘guilty ones’. Köves responds by saying that they do not understand him and asks they see that:It was impossible, they must try to understand, impossible to take everything away from me, impossible for me to be neither winner nor loser, for me not to be right and not to be mistaken that I was neither the cause nor effect of anything; they should try to see, I almost pleaded, that I could not swallow that idiotic bitterness, that I should merely be innocent (260-261).Karolle (93-94) suggests that Köves' discussion with his uncles marks the moment where he accepts and affirms his existence and, from this point on begins to take control of and responsibility. Hence for Karolle the end of the novel depicts an ‘authentic’ moment of self-affirmation as Köves steps forward and refuses to participate in “the factual historical narrative of Auschwitz, to forget what he knows, and to be unequivocally categorized as a victim of history” (95). In distinction to Karolle, Adrienne Kertzer argues that Köves' moment of self-affirmation is, in fact, one of self-deception. Rather than acknowledging that it was “inexplicable luck” and a “series of random acts” (Kertzer 122) which saved his life or that his near death was due to an accident of birth, Köves asserts his personal freedom. Hence – and following István Deák – Kertzer suggests that we should read Fatelessness as a satire, ‘a modern Candide’. A satire on the hope of finding meaning, be it personal or metaphysical, in such experiences and events, the closing scenes of the novel being an ironic reflection on the “desperate desire to see […] life as meaningful” (Kertzer 122). So, while Köves convinces himself of his logic his uncles say to each other “‘Leave him be! Can’t you see he only wants to talk? Let him talk! Leave him be!’ And talk I did, albeit possibly to no avail and even a little incoherently” (Fatelessness 259). Which are we to choose then? The affirmation of agency (with Karolle) or the diagnosis of determination (with Kertzer)? Karolle and Kertzer give insightful analyses, (and ones which are certainly not limited to the passages quoted above), however it seems to me that they move too quickly to resolve the ‘dilemma’ presented by Köves, if not of Fatelessness as a whole. Still, we have a little time before having to name and decide Köves’ fate. Kertész’s use of the word ‘hero’ to describe Köves above – ‘the hero of my novel…’ – is, perhaps, more than a little ironic. As Kertész asks (in 1966), how can there be a hero, how can one be heroic, when one is one’s ‘determinacies’? What sense does it make to speak of heroic actions if “man [sic] is no more than his situation”? (Galley Boat-Log 99). Köves’ time, his language, his identity, none are his. There is no place, no hidden reservoir of freedom, from which way he set in motion any efficacious action. All resources have already been corrupted. From Kertész’s journal (in 1975): “The masters of thought and ideologies have ruined my thought processes” (Galley Boat-Log 104). As Lawrence Langer has argued, the grammar of heroics, along with the linked terms ‘virtue’, ‘dignity’, ‘resistance’ ‘survival’ and ‘liberation’, (and the wider narrative and moral economies which these terms indicate and activate), do not survive the events being described. Here the ‘dilemma of determinacy’ becomes the dilemma of how to think and value the human outside or after such a grammar. How to think and value the human beyond a grammar of action and so beyond, as Lars Iyer puts it, “the equation of work and freedom that characterizes the great discourses of political modernity” (155). If this is possible. If such a grammar and equation isn’t too all pervasive, if something of the human still remains outside their economy. It may well be that our ability to read Fatelessness depends in large part on what we are prepared to forsake (see Langar 195). How to think the subject and a politics in contretemps, beyond or after the choice between determination or autonomy, passive or active, inaction or action, immoral or virtuous – if only for a moment? Kertész wonders, (in 1966), ”perhaps there is something to be savaged all the same, a tiny foolishness, something ultimately comic and frail that may be a sign of the will to live and still awakens sympathy” (Galley Boat-Log 99). Something, perhaps, which remains to be salvaged from the grammar of humanism, something that would not be reducible to context, to ‘determinacies’, and that, at the same time, does not add up to a (resurrected) agent. ‘A tiny foolishness, something ultimately comic and frail’. The press release announcing that Kertész had been awarded the Nobel prize for literature states that “For Kertész the spiritual dimension of man lies in his inability to adapt to life” (The Swedish Academy no pagination). Despite the difficulties presented by the somewhat over-determined term ‘spiritual’, this line strikes me as remarkably perspicuous. Like Melville’s Bartleby and Bataille’s Kafka before him, Kertész’s Köves’ existence, insofar as he exists, is made up by his non-action. That is to say, his existence is defined not by his actions or his inaction, (both of which are purely reactive and functional), but rather by his irreducibility to either. As commentators and critics have remarked, (and as the quotes given from the text above hopefully illustrate), Köves has an oddly formal and neutral ‘voice’. Köves’ blank, frequently equivocal tone may be read as a sign of his immaturity, his lack of understanding and his naivety. However I would suggest that before such factors, what characterizes Köves’ mode of address is its reticence to assert or disclose. Köves speaks, he speaks endlessly, but he says nothing or almost nothing - ‘to no avail and even a little incoherently’. Hence where Karolle seeks to recover an ‘intoned self-consciousness’ and Kertzer the repressed determining context, we may find Köves' address. Where Karolle’s and Kertzer’s approaches seek in some way to repair Köves words, to supplement them with either an agency to-come or an awareness of a context and, in doing so, pull his words fully into the light, Köves, it seems to me, remains elusive. His existence, insofar as we may speak of it, lies in his ‘inability to adapt to life’. His reserves are not composed of hidden or recoverable sources of agency but in his equivocality, in the way he takes leave of and remains aside from the very terms of the dilemma. It is as if with no resources of his own, he has an echo existence. As if still remaining itself where a tiny foolishness, something ultimately comic and frail.3.Is this it? Is this what we are to be left with in a ‘political minimalism’? It would seem more resignation or failure, turning away or quietism, the conceit of a beautiful soul, than any type of recognisable politics. On one level this is correct, however any such suspension or withdrawal, this moment of stillness where we are, is only ever a moment. However it is a moment which indicates a certain irreducibility and as such is, I believe, of great significance. Great significance, (or better ‘signifyingness’), even though – and precisely because – it is in itself without value. Being outside efficacy, labour or production, being outside economisation as such, it resides only in its inability to be integrated. What purpose does it serve? None. Or, perhaps, none other than demonstrating the irreducibility of a life, of a singular existence, to any discourse, narrative, identity or ideology, insofar as such structures, in their attempt to comprehend (or apprehend) the existent and put it to use always and violently fall short. As Theodor Adorno wrote;It is this passing-on and being unable to linger, this tacit assent to the primacy of the general over the particular, which constitutes not only the deception of idealism in hypostasizing concepts, but also its inhumanity, that has no sooner grasped the particular than it reduces it to a thought-station, and finally comes all too quickly to terms with suffering and death (74 emphasis added).This moment of stillness then, of declining and remaining aside, represents, for me, the anarchical and all but silent condition of possibility for all political strategy as such (see Harrison, Corporeal Remains). A condition of possibility which all political strategy carries within itself, more or less well, more or less consciously, as a memory of the finite and corporeal nature of existence. A memory which may always and eventually come to protest against the strategy itself. Strategy itself as strategy; as command, as a calculated and calculating order. And so, and we should be clear about this, such a remaining still is a demonstration.A demonstration not unlike, for example, that of the general anonymous population in José Saramago’s remarkable novel Seeing, who ‘act’ more forcefully through non-action than any through any ends-directed action. A demonstration of the kind which Agamben writes about after those in Tiananmen Square in 1989:The novelty of the coming politics is that it will no longer be the struggle for control of the state, but a struggle between the State and the non-State (humanity) […] [who] cannot form a societas because they do not poses any identity to vindicate or bond of belonging for which to seek recognition (Coming Community 85-67; original emphasis).A demonstration like that which sounds through Köves when his health fails in the camps and he finds himself being wheeled on a handcart taken for dead;a snatch of speech that I was barely able to make out came to my attention, and in that hoarse whispering I recognized even less readily the voice that has once – I could not help recollecting – been so strident: ‘I p … pro … test,’ it muttered” (Fatelessness 187 ellipses in original).The inmate pushing the cart stops and pulls him up by the shoulders, asking with astonishment “Was? Du willst noch leben? [What? You still want to live?] […] and right then I found it odd, since it could not have been warranted and, on the whole, was fairly irrational (187).AcknowledgmentsMy sincere thanks to the editors of this special issue, David Bissell and Gillian Fuller, for their interest, encouragement and patience. Thanks also to Sadie, especially for her comments on the final section. ReferencesAdorno, Theodor. Minima Moralia: Reflections on a Damaged Life. London: Verso, 1974.Agamben, Giorgio. The Coming Community. Minneapolis: U of Minnesota P, 1990.———. The Man without Content. Stanford: Stanford U P, 1999.Barthes, Roland. The Neutral. New York: Columbia U P, 2005.Bataille, Georges. Literature and Evil. London: Marion Boyars, 1985.Clarke, Timothy. The Poetics of Singularity: The Counter-Culturalist Turn in Heidegger, Derrida, Blanchot and the Late Gadamer. Edinburgh: Edinburgh U P, 2005.Deák, István. "Stranger in Hell." New York Review of Books 23 Sep. 2003: 65-68.Derrida, Jacques. Rogues. Two Essays on Reason. Stanford: Stanford U P, 2005.François, Anne-Lise. Open Secrets. The Literature of Uncounted Experience. Stanford: Stanford U P, 2008.Gustafsson, Madeleine. 2003 “Imre Kertész: A Medium for the Spirit of Auschwitz.” 6 Mar. 2009 ‹http://nobelprize.org/nobel_prizes/literature/articles/gustafsson/index.html›.Harrison, Paul. “Corporeal Remains: Vulnerability, Proximity, and Living On after the End of the World.” Environment and Planning A 40 (2008): 423-445.———.“In the Absence of Practice.” Environment and Planning D: Society and Space forthcoming.Heidegger, Martin. Introduction to Metaphysics. London: Yale U P, 2000.Iyer, Lars. Blanchot’s Communism: Art, Philosophy and the Political. Basingstoke: Palgrave Macmillan, 2004.Karolle, Julia. “Imre Kertész Fatelessness as Historical Fiction.” Imre Kertész and Holocaust Literature. Ed Louise O. Vasvári and Steven Tötösy de Zepetnek. West Lafayette: Purdue U P, 2005. 89-96.Kertész, Imre. 2002 “Heureka!” Nobel lecture. 6 Mar. 2009 ‹http://nobelprize.org/nobel_prizes/literature/laureates/2002/kertesz-lecture-e.html›.———. Fatelessness. London: Vintage, 2004.———. Kaddish for an Unborn Child. London: Vintage International, 2004.———.“Galley Boat-Log (Gályanapló): Excerpts.” Imre Kertész and Holocaust Literature. Ed Louise O. Vasvári and Steven Tötösy de Zepetnek. West Lafayette: Purdue University Press, 2005. 97-110.Kertzer, Adrienne. “Reading Imre Kertesz in English.” Imre Kertész and Holocaust Literature. Ed Louise O. Vasvári, and Steven Tötösy de Zepetnek. West Lafayette: Purdue U P, 2005. 111-124.Langer, Lawrence. Holocaust Testimonies: The Ruins of Memory. London: Yale U P, 1991.Melville, Herman. Bartleby the Scrivener: A Story of Wall Street. New Jersey: Melville House, 2004.Marx, Karl. Capital Volume 1. London: Penguin Books, 1976.Readings, Bill. “The Deconstruction of Politics.” In Deconstruction: A Reader. Ed Martin McQuillan. Edinburgh: Edinburgh U P, 2000. 388-396.Saramago, José. Seeing. London: Vintage, 2007. The Swedish Academy. "The Nobel Prize in Literature 2002: Imre Kertész." 2002. 6 Mar. 2009 ‹http://nobelprize.org/nobel_prizes/literature/laureates/2002/press.html›.Weber, Max. The Protestant Ethic and the Spirit of Capitalism. London: Routledge, 1992.

“I realised some time ago that I am a showgirl. When I perform it is to show the girl, whereas some performers take the approach of caricaturing or ‘burlesquing’ the girl.” (Lola the Vamp) “Perhaps the most surprising idea of contemporary feminism is that women are female impersonators” (Tyler, 1) In recent years, femininity has been the subject of much debate in mainstream culture, as well as in feminist theory. The recent moral panic over “size zero” bodies is only the latest example of the anxieties and tensions generated by a culture in which every part of the female body is subject to endless surveillance and control. The backlash against the women’s movement of the late 20th century has seen the mainstreaming of high femininity on an unprecedented scale. The range of practices now expected of middle-class women, including cosmetic surgery, dieting, fake tanning, manicures, pedicures, and waxing (including pubic waxing) is staggering. Little wonder, then, that femininity has often been imagined as oppressive labour, as work. If women were to attempt to produce the ideal femininities promoted by women’s magazines in the UK, USA and Australia, there would be little time in the day—let alone money—for anything else. The work of femininity hence becomes the work of adapting oneself to a current set of social norms, a work of adaptation and adjustment that must remain invisible. The goal is to look natural while constantly labouring away in private to maintain the façade. Alongside this feminine ideal, a subculture has grown up that also promotes the production of an elaborately feminine identity, but in very different ways. The new burlesque is a subculture that began in club nights in London and New York, has since extended to a network of performers and fans, and has become a highly active community on the Internet as well as in offline cultural spaces. In these spaces, performers and audiences alike reproduce striptease performances, as well as vintage dress and styles. Performers draw on their own knowledge of the history of burlesque to create acts that may invoke late 19th-century vaudeville, the supper clubs of pre-war Germany, or 1950s pinups. However the audience for these performances is as likely to consist of women and gay men as the heterosexual men who comprise the traditional audience for such shows. The striptease star Dita von Teese, with her trademark jet-black hair, pale skin, red lips and tiny 16-inch corseted waist, has become the most visible symbol of the new burlesque community. However, the new burlesque “look” can be seen across a web of media sites: in film, beginning with Moulin Rouge (Baz Luhrmann, 2001), and more recently in The Notorious Bettie Paige (Mary Harron, 2005), as well as in mainstream movies like Mrs Henderson Presents (Stephen Frears, 2005); in novels (such as Louise Welsh’s The Bullet Trick); in popular music, such as the iconography of Kylie Minogue’s Showgirl tour and the stage persona of Alison Goldfrapp; and in high fashion through the work of Vivienne Westwood and Roland Mouret. Since the debut in the late 1990’s of von Teese’s most famous act, in which she dances in a giant martini glass, the new burlesque has arisen in popular culture as a counterpoint to the thin, bronzed, blonde ideal of femininity that has otherwise dominated popular culture in the West. The OED defines burlesque as “a comically exaggerated imitation, especially in a literary or dramatic work; a parody.” In this article, I want to think about the new burlesque in precisely this way: as a parody of feminine identity that, by making visible the work involved in producing feminine identity, precisely resists mainstream notions of feminine beauty. As Lola the Vamp points out in the quotation that opens this article, new burlesque is about “caricaturing or burlesquing the girl”, but also about “showing the girl”, not only in the literal sense of revealing the body at the end of the striptease performance, but in dramatising and making visible an attachment to feminine identity. For members of the new burlesque community, I want to suggest, femininity is experienced as an identity position that is lived as authentic. This makes new burlesque a potentially fruitful site in which to think through the questions of whether femininity can be adapted, and what challenges such adaptations might pose, not only for mainstream culture, but for feminist theory. As I have stated, feminist responses to mainstream femininity have emphasised that femininity is work; that is, that feminine identities do not emerge naturally from certain bodies, but rather have to be made. This is necessary in order to resist the powerful cultural discourses through which gender identities are normalised. This model sees femininity as additive, as something that is superimposed on some mystical “authentic” self which cries out to be liberated from the artificially imposed constraints of high heels, makeup and restrictive clothing. This model of femininity is summed up by Naomi Wolf’s famous statement, in The Beauty Myth, that “femininity is code for femaleness plus whatever society happens to be selling” (Wolf, 177; emphasis added). However, a potential problem with such a view of gender identity is that it tends to reproduce essentialist notions of identity. The focus on femininity as a process through which bodies are adapted to social norms suggests that there is an unmarked self that precedes adaptation. Sabina Sawhney provides a summary and critique of this position: Feminism seems to be relying on the notion that the authentic identity of woman would be revealed once the drag is removed. That is to say, when her various “clothes”—racial, ethnic, hetero/homosexual, class textured—are removed, the real, genuine woman would appear whose identity would pose no puzzles. But surely that is a dangerous assumption, for it not only prioritises certain forms of identity formation over others, but also essentialises a sexual or gendered identity as already known in advance. (5) As Sawhney suggests here, to see femininity only in terms of oppressive labour is implicitly essentialist, since it suggests the existence of a primary, authentic “femaleness”. Femininity consists of consumer “stuff” which is superimposed onto unproblematically female bodies. Sawhney is right, here, to compare femininity to drag: however, female and male femininities are read very differently in this account. Drag and cross-dressing are decried as deliberate (male) parodies of “women” (and it is interesting to note that parodies of femininity are inevitably misread as parodies of women, as though the two were the same). However, those women who engage in feminine identity practices are to be pitied, not blamed, or at least not explicitly. Femininity, the compulsion to adapt oneself to incorporate “whatever society is selling”, is articulated in terms of “social pressure”, as a miserable duty over which women have no control. As Samantha Holland argues, the danger is that women become positioned as “mindless consumers, in thrall to the power of media images” (10). Resisting the adaptations demanded by femininity thus becomes a way of resisting mindlessness, particularly through resisting excessive consumption. This anxiety about female excess is echoed in some of the press coverage of the burlesque scene. For example, an article in the British Sunday paper The Observer takes a sceptical position on some performers’ claims that their work is feminist, wondering whether the “fairy dust of irony really strips burlesque of any political dubiousness” (O’Connell, 4), while an article on a feminist Website argues that the movement “can still be interpreted as a form of exploitation of women’s bodies,” (DiNardo, 1), which rather suggests that it is the purpose of feminism to try and interpret all manifestations of femininity in this way: as if the writer is suggesting that feminism itself were a system for curbing feminine excess. This is not to deny that the new burlesque, like more mainstream forms of femininity, involves work. Indeed, a reading of online burlesque communities suggests that it is precisely the labour of femininity that is a source of pleasure. Many books and Websites associated with this movement offer lessons in stage performance; however, these real and virtual classes are not limited to those who wish to perform. In this subculture, much of the pleasure derives from a sense of community between performer and audience, a sense which derives mainly from the adaptation of a specific retro or vintage feminine identity. Miss Indigo Blue’s Academy offers courses in the more theatrical aspects of burlesque, such as stripping techniques, but also in subjects such as “makeup and wig tricks” and “walking in heels” (Miss Indigo Blue’s Academy of Burlesque). Burlesque, like cross-dressing suggests that femininity needs to be learnt: and learning femininity, in this sense, also involves unlearning whatever “one [usually restrictive] size fits all” forms of femininity are currently being sold by the fashion and beauty industries. In contrast to this normative model, the online accounts of burlesque fans and performers reveal an intense pleasure in creating and adapting new feminine identities within a subculture, through a “DIY” approach to femininity. This insistence on doing it yourself is important, since it is through the process of reclaiming vintage styles of clothing, hair and makeup that real adaptation takes place. Whereas mainstream femininity is positioned as empty consumption, and as a source of anxiety, burlesque is aligned with recycling, thrift shopping and the revival of traditional crafts such as knitting and weaving. This is most visible in magazines and Websites such as Bust magazine. This magazine, which launched in the early 1990s, was an early forerunner of the burlesque revival with its use of visual imagery taken from 1950s women’s magazines alongside pinups of the same era. The Website has been selling Bettie Page merchandise for some time alongside its popular Stitch n’ Bitch knitting books, and also hosts discussions on feminism, craft and “kitsch and make-up” (Bust). In the accounts cited above, femininity is clearly not imagined through an imperative to conform to social norms: instead, the practice of recovering and re-creating vintage looks is constructed as a pleasurable leisure activity that brings with it a sense of achievement and of engagement with a wider community. The appeal of burlesque, therefore, is not limited to a fetishistic preference for the trappings of burlesque or retro femininity: it is also defined by what it is not. Online discussions reveal a sense of dissatisfaction with more culturally visible forms of femininity promoted by celebrity culture and women’s magazines. Particular irritants include the low-maintenance look, skinniness, lip gloss, highlighted and layered hair, fake tan and, perhaps unexpectedly, jeans. These are seen as emblematic of precisely stereotypical and homogenising notions of feminine identity, as one post points out: “Dita VT particularly stands out in this day and age where it seems that the mysterious Blondifier and her evil twin, the Creosoter, get to every female celeb at some point.” (Bust Lounge, posted on Oct 17 2006, 3.32 am) Another reason for the appeal of New Burlesque is that it does not privilege slenderness: as another post says “i think i like that the women have natural bodies in some way” (Bust Lounge, posted on Oct 8 2006, 7:34 pm), and it is clear that the labour associated with this form of femininity consists of adorning the body for display in a way that opposes the dominant model of constructing “natural” beauty through invisible forms of labour. Burlesque performers might therefore be seen as feminist theorists, whose construction of a feminine image against normative forms of femininity dramatises precisely those issues of embodiment and identity that concern feminist theory. This open display and celebration of feminine identity practices, for example, makes visible Elizabeth Grosz’s argument, in Volatile Bodies, that all bodies are inscribed with culture, even when they are naked. A good example of this is the British performer Immodesty Blaize, who has been celebrated in the British press for presenting an ideal of beauty that challenges the cultural predominance of size zero bodies: a press cutting on her Website shows her appearance on the cover of the Sunday Times Style magazine for 23 April 2006, under the heading “More Is More: One Girl’s Sexy Journey as a Size 18” (Immodesty Blaize). However, this is not to suggest that her version of femininity is simply concerned with rejecting practices such as diet and exercise: alongside the press images of Immodesty in ornate stage costumes, there is also an account of the rigorous training her act involves. In other words, the practices involved in constructing this version of femininity entail bringing together accounts of multiple identity practices, often in surprising ways that resist conforming to any single ideal of femininity: while both the athletic body and the sexualised size 18 body may both be seen as sites of resistance to the culturally dominant slender body, it is unusual for one performer’s image to draw on both simultaneously as Blaize does. This dramatisation of the work involved in shaping the body can also be seen in the use of corsets by performers like von Teese, whose extremely tiny waist is a key aspect of her image. Although this may be read on one hand as a performance of conformity to feminine ideals of slimness, the public flaunting of the corset (which is after all a garment originally designed to be concealed beneath clothing) again makes visible the practices and technologies through which femininity is constructed. The DIY approach to femininity is central to the imperative to resist incorporation by mainstream culture. Dita von Teese makes this point in a press interview, in which she stresses the impossibility of working with stylists: “the one time I hired a stylist, they picked up a pair of my 1940’s shoes and said, these would look really cute with jeans. I immediately said, you’re out of here” (West, 10). With its constant dramatisation and adaptation of femininity, then, I would argue that burlesque precisely carries out the work which Grosz says is imperative for feminist theory, of problematising the notion of the body as a “blank, passive page” (156). If some feminist readings of femininity have failed to account for the multiplicity and diversity of feminine identity performances, it is perhaps surprising that this is also true of feminist research that has engaged with queer theory, especially theories of drag. As Carol-Ann Tyler notes, feminist critiques of drag performances have tended to read drag performances as a hostile parody of women themselves (60). I would argue that this view of drag as a parody of women is problematic, in that it reproduces an essentialist model in which women and femininity are one and the same. What I want to suggest is that it is possible to read drag in continuum with other performances, such as burlesque, as an often affectionate parody of femininity; one which allows female as well as male performers to think through the complex and often contradictory pleasures and anxieties that are at stake in performing feminine identities. In practice, some accounts of burlesque do see burlesque as a kind of drag performance, but they reveal that anxiety is not alleviated but heightened when the drag performer is biologically female. While drag is performed by male bodies, and hence potentially from a position of power, a female performer is held to be both complicit with patriarchal power, and herself powerless: the performance thus emanates from a doubly powerless position. Because femininity is imagined as a property of “women”, to parody femininity is to parody oneself and is hence open to being read as a performance of self-hatred. At best, the performer is herself held to occupy a position of middle class privilege, and hence to have access to what O’Connell, in the Observer article, calls “the fairy dust of irony” (4). For O’Connell however the performer uses this privilege to celebrate a normative, “politically dubious” form of femininity. In this reading, which positions itself as feminist, any potential for irony is lost, and burlesque is seen as unproblematically reproducing an oppressive model of feminine identities and roles. The Websites I have cited are aware of the potential power of burlesque as parody, but as a parody of femininity which attempts to work with the tensions inherent in feminine identity: its pleasures as well as its constraints and absurdities. Such a thinking-through of femininity is not the sole preserve of the male drag performer. Indeed, my current research on drag is engaged with the work of self-proclaimed female drag queens, also known as “bio queens” or “faux queens”: recently, Ana Matronic of the Scissor Sisters has spoken of her early experiences as a performer in a San Francisco drag show, where there is an annual faux-queen beauty pageant (Barber, 1). I would argue that there is a continuity between these performers and participants in the burlesque scene who may be conflicted about their relationship to “feminism” but are highly aware of the possibilities offered by this sense of parody, which is often articulated through an invocation of queer politics. Queer politics is often explicitly on the agenda in burlesque performance spaces; however the term “queer” is used not only to refer to performances that take place in queer spaces or for a lesbian audience, but to the more general way in which the very idea of women parodying femininity works to queer both feminist and popular notions of femininity that equate it with passivity, with false consciousness. While burlesque does celebrate extreme femininities, it does so in a highly self-aware and parodic manner which works to critique and denaturalise more normalised forms of femininity. It does so partly by engaging with a queer agenda (for example Miss Indigo’s Academy of Burlesque hosts lectures on queer politics and feminism alongside makeup classes and stripping lessons). New Burlesque stage performers use 19th- and 20th-century ideals of femininity to parody contemporary feminine ideals, and this satirical element is carried through in the audience and in the wider community. In burlesque, femininity is reclaimed as an identity precisely through aligning an excessive form of femininity with feminism and queer theory. This model of burlesque as queer parody of femininity draws out the connections as well as the discontinuities between male and female “alternative” femininities, a potentially powerful connectivity that is suggested by Judith Butler’s work and that disrupts the notion that femininity is always imposed on women through consumer culture. It is possible, then, to open up Butler’s writing on drag in order to make explicit this continuity between male and female parodies of femininity. Writing of the need to distinguish between truly subversive parody, and that which is likely to be incorporated, Butler explains: Parody by itself is not subversive, and there must be a way to understand what makes certain kinds of parodic repetitions effectively disruptive, truly troubling, and which repetitions become domesticated and recirculated as instruments of cultural hegemony (Gender Trouble, 177). The problem with this is that femininity, as performed by biologically female subjects, is still positioned as other, as that which presents itself as natural, but is destabilised by more subversive gender performances, such as male drag, that reveal it as performative. The moment of judgment, when we as queer theorists decide which performances are truly subversive and which are not, is divisive: having drawn out the continuity between male and female performances of femininity, it reinstates the dualistic order in which women are positioned as lacking agency. If a practice is ultimately incorporated by consumer culture, this does not necessarily mean that it is not troubling or politically interesting. Such a reductive and pessimistic reading produces “the popular” as a bad object in a way that reproduces precisely the hegemonic discourse it is trying to disrupt. In this model, very few practices, including drag, could be held to be subversive at all. What is missing from Butler’s account is an awareness of the complex and multiple forms of pleasure and desire that characterise women’s attachment to feminine identities. I would argue that she opens up a potentially exhilarating possibility that has significant implications for feminist understandings of feminine identity in that it allows for an understanding of the ways in which female performers actively construct, rework and critique feminine identity, but that this possibility is closed down through the implication that only male drag performances are “truly troubling” (Gender Trouble, 177). By allowing female performers to ”parody the girl”, I am suggesting that burlesque potentially allows for an understanding in which female performances of femininity may, like drag, also be “truly troubling” (Butler, Gender Trouble, 177). Like drag, they require the audience both to reflect on the ways in which femininity is performatively constructed within the constraints of a normative, gendered culture, but also do justice to the extent to which feminine identity may be experienced as a source of pleasure. Striptease, in which feminine identity is constructed precisely through painstakingly creating a look whose layers are then stripped away in a stylised performance of feminine gesture, powerfully dramatises the historic tension between feminism and femininity. Indeed, the labour involved in burlesque performances can be adapted and adopted as feminist theoretical performances that speak back to hegemonic ideals of beauty, to feminism, and to queer theory. References Barber, Lynn. “Life’s a Drag”. The Guardian 26 Nov. 2006, 10. Bust Lounge. 8 Mar. 2007 http://www.bust.com/>. Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. London and New York: Routledge, 1990. ———. Undoing Gender. London and New York: Routledge, 2004 DiNardo, Kelly. “Burlesque Comeback Tries to Dance with Feminism.” Women’s E-News 2004. 1 Mar. 2007 http://www.womensenews.org/article.cfm/dyn/aid/2099>. Dita von Teese. 8 Mar. 2007 http://www.dita.net>. Grosz, Elizabeth. Volatile Bodies: Towards a New Corporeal Feminism. Bloomington: Indiana UP, 1994. Holland, Samantha. Alternative Femininities. London: Berg, 2004. Immodesty Blaize. 10 Apr. 2007 http://www.immodestyblaize.com/collage2.html>. Lola the Vamp. 8 Mar. 2006 http://www.lolathevamp.net>. Miss Indigo Blue’s Academy of Burlesque. 8 Mar. 2007 http://www.academyofburlesque.com>. O’Connell, Dee. “Tassels Will Be Worn.” The Observer 28 Sep. 2003, 4. Sawhney, Sabina. “Feminism and Hybridity Round Table.” Surfaces 7 (2006): 113. Tyler, Carol Ann. Female Impersonation. London and New York: Routledge, 2003. West, Naomi. “Art of the Teese.” Daily Telegraph online edition 6 Mar. 2006: 10. 1 Mar. 2007 http://www.telegraph.co.uk/fashion/main.jhtml?xml=/fashion/2006/03/06/efdita04.xml>. Wolf, Naomi. The Beauty Myth. London: Chatto and Windus, 1990. Citation reference for this article MLA Style Ferreday, Debra. "Adapting Femininities: The New Burlesque." M/C Journal 10.2 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0705/12-ferreday.php>. APA Style Ferreday, D. (May 2007) "Adapting Femininities: The New Burlesque," M/C Journal, 10(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0705/12-ferreday.php>.

Introduction Daffodil Day, usually held in spring, raises funds for cancer awareness and research using this symbol of hope. On that day, people who donate money to this good cause are usually given a yellow daffodil pin to wear. When I lived in Auckland, New Zealand, on the last Friday in August most people walking around the city centre proudly wore a cheerful yellow flower. So many people generously participated in this initiative that one almost felt obliged to join the cause in order to wear the ‘uniform’ – the daffodil pin – as everyone else did on that day. To donate and to wear a daffodil is the social expectation, and operating in social environment people often endeavour to meet the expectation by doing the ‘appropriate things’ defined by societies or communities. After all, who does not like to receive a beam of acceptance and appreciation from a fellow daffodil bearer in Auckland’s Queen Street? States in international society are no different. In some ways, states wear ‘uniforms’ while executing domestic and foreign affairs just as human beings do within their social groups. States develop the understandings of desirable behaviour from the international community with which they interact and identify. They are ‘socialised’ to act in line with the expectations of international community. These expectations are expressed in the form of international norms, a prescriptive set of ideas about the ‘appropriate behaviour for actors with a given identity’ (Finnemore and Sikkink 891). Motivated by this logic of appropriateness, states that comply with certain international norms in world politics justify and undertake actions that are considered appropriate for their identities. This essay starts with examining how international norms can be spread to different countries through the process of ‘state socialisation’ (how the countries are ‘talked into’ wearing the ‘uniform’). Second, the essay investigates the idea of ‘cultural match’: how domestic actors comply with an international norm by interpreting and manipulating it according to their local political and legal practices (how the countries wear the ‘uniform’ differently). Lastly, the essay probes the current international normative community and the liberal values embedded in major international norms (whether states would continue wearing the ‘uniform’). International Norms and State Socialisation: Why Do States Wear the ‘Uniforms’? Norm diffusion is related to the efforts of ‘norm entrepreneurs’ using various platforms to convince a critical mass of states to embrace new norms (Finnemore and Sikkink 895-896). Early studies of norm diffusion tend to emphasise nongovernmental organisations (NGOs) as norm entrepreneurs and advocates, such as Oxfam and its goal of reducing poverty and hunger worldwide (Capie 638). In other empirical research, intergovernmental organisations (IGOs) were shown to serve as ‘norm teachers,’ such as UNESCO educating developing countries the value of science policy organisations (Finnemore 581-586). Additionally, states and other international actors can also play important roles in norm diffusion. Powerful states with more communication resources sometimes enjoy advantages in creating and promoting new norms (Florini 375). For example, the United States and Western European countries have often been considered as the major proponents of free trade. Norm emergence and state socialisation in a normative community often occurs during critical historical periods, such as wars and major economic downturns, when international changes and domestic crises often coincide with each other (Ikenberry and Kupchan 292). For instance, the norm entrepreneurs of ‘responsible power/state’ can be traced back to the great powers (mainly the United States, Great Britain, and the Soviet Union) and their management of international order at the end of WWII (see Bull). With their negotiations and series of international agreements at the Cairo, Tehran, Yalta, and Potsdam Conference in the 1940s, these great powers established a post-World War international society based on the key liberal values of international peace and security, free trade, human rights, and democracy. Human beings are not born to know what appropriate behaviour is; we learn social norms from parents, schools, peers, and other community members. International norms are collective expectations and understanding of how state governments should approach their domestic and foreign affairs. States ‘learn’ international norms while socialising with a normative community. From a sociological perspective, socialisation summarises ‘how and to what extent diverse individuals are meshed with the requirement of collective life’ at the societal level (Long and Hadden 39). It mainly consists of the process of training and shaping newcomers by the group members and the social adjustment of novices to the normative framework and the logic of appropriateness (Long and Hadden 39). Similarly, social psychology defines socialisation as the process in which ‘social organisations influence the action and experience of individuals’ (Gold and Douvan 145). Inspired by sociology and psychology, political scientists consider socialisation to be the mechanism through which norm entrepreneurs persuade other actors (usually a norm novice) to adhere to a particular prescriptive standard (Johnston, “Social State” 16). Norm entrepreneurs can change novices’ behaviour by the methods of persuasion and social influence (Johnston, “Treating International Institutions” 496-506). Socialisation sometimes demands that individual actors should comply with organisational norms by changing their interests or preferences (persuasion). Norm entrepreneurs often attempt to construct an appealing cognitive frame in order to persuade the novices (either individuals or states) to change their normative preferences or adopt new norms. They tend to use language that can ‘name, interpret and dramatise’ the issues related to the emerging norm (Finnemore and Sikkink 987). As a main persuasive device, ‘framing’ can provide a singular interpretation and appropriate behavioural response for a particular situation (Payne 39). Cognitive consistency theory found in psychology has suggested the mechanism of ‘analogy’, which indicates that actors are more likely to accept new ideas that share some similarities to the extant belief or ideas that they have already accepted (see Hybel, ch. 2). Based on this understanding, norm entrepreneurs usually frame issues in a way that can associate and resonate with the shared value of the targeted novices (Payne 43). For example, Finnemore’s research shows that when it promoted the creation of state science bureaucracies in the 1960s, UNESCO associated professional science policy-making with the appropriate role of a modern state, which was well received by the post-war developing countries in Latin America, the Middle East, and Southeast Asia (Finnemore 565-597). Socialisation can also emanate actors’ pro-norm behaviour through a cost-benefit calculation made with social rewards and punishments (social influence). A normative community can use the mechanism of back-patting and opprobrium to distribute social reward and punishment. Back-patting – ‘recognition, praise and normative support’ – is offered for a novice’s or member’s cooperative and pro-norm behaviour (Johnston, “Treating International Institutions” 503). In contrast, opprobrium associated with status denial and identity rejection can create social and psychological costs (Johnston 504). Both the reward and punishment grow in intensity with the number of co-operators (Johnston 504). A larger community can often create more criticism towards rule-breakers, and thus greatly increase the cost of disobedience. For instance, the lack of full commitment from major powers, such as China, the United States, and some other OECD countries, has arguably made global collective action towards mitigating climate change more difficult, as the cost of non-compliance is relatively low. While being in a normative environment, novice or emerging states that have not yet been socialised into the international community can respond to persuasion and social influence through the processes of identification and mimicking. Social psychology indicates that when one actor accepts persuasion or social influence based on its desire to build or maintain a ‘satisfying self-defining relationship’ to another actor, the mechanism of identification starts to work (Kelman 53). Identification among a social group can generate ‘obligatory’ behaviour, where individual states make decisions by attempting to match their perceptions of ‘who they are’ (national identity) with the expectation of the normative community (Glodgeier and Tetlock 82). After identifying with the normative community, a novice state would then mimic peer states’ pro-norm behaviour in order to be considered as a qualified member of the social group. For example, when the Chinese government was deliberating over its ratification of the Cartagena Protocol on Biosafety in 2003, a Ministry of Environmental Protection brief noted that China should ratify the Protocol as soon as possible because China had always been a country ‘keeping its word’ in international society, and non-ratification would largely ‘undermine China’s international image and reputation’ (Ministry of Environmental Protection of PRC). Despite the domestic industry’s disagreement with entering into the Protocol, the Chinese government’s self-identification as a ‘responsible state’ that performs its international promises and duties played an important role in China’s adoption of the international norm of biosafety. Domestic Salience of International Norms: How Do States Wear the ‘Uniforms’ Differently? Individual states do not accept international norms passively; instead, state governments often negotiate and interact with domestic actors, such as major industries and interest groups, whose actions and understandings in turn impact on how the norm is understood and implemented. This in turn feeds back to the larger normative community and creates variations of those norms. There are three main factors that can contribute to the domestic salience of an international norm. First, as the norm-takers, domestic actors can decide whether and to what extent an international norm can enter the domestic agenda and how it will be implemented in policy-making. These actors tend to favour an international norm that can justify their political and social programs and promote their interests in domestic policy debates (Cortell and Davis, “How Do International Institutions Matter?” 453). By advocating the existence and adoption of an international norm, domestic actors attempt to enhance the legitimacy and authority of their current policy or institution (Acharya, “How Ideas Spread” 248). Political elites can strengthen state legitimacy by complying with an international norm in their policy-making, and consequently obtain international approval with reputation, trust, and credibility as social benefits in the international community (Finnemore and Sikkink 903). For example, when the UN General Assembly adopted the Declaration on the Rights of Indigenous Peoples (UNDRIP), only four states – Australia, Canada, New Zealand, and the United States – voted against the Declaration. They argued that their constitutional and national policies were sufficiently responsive to the type of Indigenous self-determination envisioned by UNDRIP. Nevertheless, given the opprobrium directed against these states by the international community, and their well-organised Indigenous populations, the four state leaders recognised the value of supporting UNDRIP. Subsequently all four states adopted the Declaration, but in each instance state leaders observed UNDRIP’s ‘aspirational’ rather than legal status; UNDRIP was a statement of values that these states’ policies should seek to incorporate into their domestic Indigenous law. Second, the various cultural, political, and institutional strategies of domestic actors can influence the effectiveness of norm empowerment. Political rhetoric and political institutions are usually created and used to promote a norm domestically. Both state and societal leaders can make the performative speech act of an international norm work and raise its importance in a national context by repeated declarations on the legitimacy and obligations brought by the norm (Cortell and Davis, “Understanding the Domestic Impact” 76). Moreover, domestic actors can also develop or modify political institutions to incorporate an international norm into the domestic bureaucratic or legal system (Cortell and Davis, “Understanding the Domestic Impact” 76). These institutions provide rules for domestic actors and articulate their rights and obligations, which transforms the international norm’s legitimacy and authority into local practices. For example, the New Zealand Government adopted a non-nuclear policy in the 1980s. This policy arose from the non-nuclear movement that was leading the development of the Raratonga Treaty (South Pacific Nuclear Free Zone) and peace and Green party movements across Europe who sought to de-nuclearise the European continent. The Lange Labour Government’s 1984 adoption of an NZ anti-nuclear policy gained impetus because of these larger norm movements, and these movements in turn recognised the normative importance of a smaller power in international relations. Third, the characteristics of the international norm can also impact on the likelihood that the norm will be accepted by domestic actors. A ‘cultural match’ between international norm and local values can facilitate norm diffusion to domestic level. Sociologists suggest that norm diffusion is more likely to be successful if the norm is congruent with the prior values and practices of the norm-taker (Acharya, “Asian Regional Institutions” 14). Norm diffusion tends to be more efficient when there is a high degree of cultural match such that the global norm resonates with the target country’s domestic values, beliefs or understandings, which in turn can be reflected in national discourse, as well as the legal and bureaucratic system (Checkel 87; Cortell and Davis, “Understanding the Domestic Impact” 73). With such cultural consistency, domestic actors are more likely to accept an international norm and treat it as a given or as ‘matter-of-fact’ (Cortell and Davis, “Understanding the Domestic Impact” 74). Cultural match in norm localisation explains why identical or similar international socialisation processes can lead to quite different local developments and variations of international norms. The debate between universal human rights and the ‘Asian values’ of human rights is an example where some Asian states, such as Singapore and China, prioritise citizen’s economic rights over social and political rights and embrace collective rights instead of individual rights. Cultural match can also explain why one country may easily accept a certain international norm, or some aspect of one particular norm, while rejecting others. For example, when Taiwanese and Japanese governments adapted the United Nations Declaration on the Rights of Indigenous Peoples into their local political and legal practice, various cultural aspects of Indigenous rights have been more thoroughly implemented compared to indigenous economic and political rights (Gao et al. 60-65). In some extreme cases, the norm entrepreneurs even attempt to change the local culture of norm recipients to create a better cultural match for norm localisation. For example, when it tried to socialise India into its colonial system in the early nineteenth century, Britain successfully shaped the evolution of Indian political culture by adding British values and practices into India’s social, political, and judicial system (Ikenberry and Kupchan 307-309). The International Normative Community: Would States Continue Wearing ‘Uniforms’? International norms evolve. Not every international norm can survive and sustain. For example, while imperialism and colonial expansion, where various European states explored, conquered, settled, and exploited other parts of the world, was a widely accepted idea and practice in the nineteenth century, state sovereignty, equality, and individual rights have replaced imperialism and become the prevailing norms in international society today. The meanings of the same international norm can evolve as well. The Great Powers first established the post-war international norms of ‘state responsibility’ based on the idea of sovereign equality and non-intervention of domestic affairs. However, the 1980s saw the emergence of many international organisations, which built new standards and offered new meanings for a responsible state in international society: a responsible state must actively participate in international organisations and comply with international regimes. In the post-Cold War era, international society has paid more attention to states’ responsibility to offer global common goods and to promote the values of human rights and democracy. This shift of focus has changed the international expectation of state responsibility again to embrace collective goods and global values (Foot, “Chinese Power” 3-11). In addition to the nature and evolution of international norms, the unity and strength of the normative community can also affect states’ compliance with the norms. The growing size of the community group or the number of other cooperatives can amplify the effect of socialisation (Johnston, “Treating International Institutions” 503-506). In other words, individual states are often more concerned about their national image, reputation and identity regarding norm compliance when a critical mass of states have already subscribed into the international norm. How much could this critical mass be? Finnemore and Sikkink suggest that international norms reach the threshold global acceptance when the norm entrepreneurs have persuaded at least one third of all states to adopt the new norm (901). The veto record of the United Nation Security Council (UNSC) shows this impact. China, for example, has cast a UNSC veto vote 17 times as of 2022, but it has rarely excised its veto power alone (Security Council Report). For instance, though being sceptical of the notion of ‘Responsibility to Protect’, which prioritises human right over state sovereignty, China did not veto Resolution 1973 (2011) regarding the Libyan civil war. The Resolution allowed the international society to take ‘all necessary measure to protect civilians’ from a failed state government, and it received wide support among UNSC members (no negative votes from the other 14 members). Moreover, states are not entirely equal in terms of their ‘normative weight’. When Great Powers act as norm entrepreneurs, they can usually utilise their wealth and influence to better socialise other norm novice states. In the history of promoting biological diversity norms which are embedded in the Convention on Biological Diversity (CBD), the OECD countries, especially France, UK, Germany, and Japan, have been regarded as normative leaders. French and Japanese political leaders employed normative language (such as ‘need’ and ‘must’) in various international forums to promote the norms and to highlight their normative commitment (see e.g. Chirac; Kan). Additionally, both governments provided financial assistance for developing countries to adopt the biodiversity norms. In the 2011 annual review of CBD, Japan reaffirmed its US$12 million contribution to assisting developing countries (Secretariat of the Convention on Biological Diversity 9). France joined Japan’s commitment by announcing a financial contribution of €1 million along, with some additional funding from Norway and Switzerland (Secretariat of the Convention on Biological Diversity 9). Today, biological diversity has been one of the most widely accepted international environmental norms, which 196 states/nations have ratified (United Nations). While Great Powers can make more substantial contributions to norm diffusion compared to many smaller powers with limited state capacity, Great Powers’ non-compliance with the normative ‘uniform’ can also significantly undermine the international norms’ validity and the normative community’s unity and reputation. The current normative community of climate change is hardly a unified one, as it is characterised by a low degree of consensus. Major industrial countries, such as the United States, Canada, and Australia, have not yet reached an agreement concerning their individual responsibilities for reducing greenhouse emissions. This lack of agreement, which includes the amount of cuts, the feasibility and usefulness of such cuts, and the relative sharing of cuts across various states, is complicated by the fact that large developing countries, such as China, Brazil, and India, also hold different opinions towards climate change regimes (see Vidal et al.). Experts heavily criticised the major global powers, such as the European Union and the United States, for their lack of ambition in phasing out fossil fuels during the 2022 climate summit in Egypt (COP27; Ehsan et al.). In international trade, both China and the United States are among the leading powers because of their large trade volume, capacity, and transnational network; however, both countries have recently undermined the world trade system and norms. China took punitive measures against Australian export products after Australia’s Covid-19 inquiry request at the World Health Organisation. The United States, particularly under the Trump Administration, invoked the WTO national security exception in Article XXI of the General Agreement on Tariffs and Trade (GATT) to justify its tariffs on steel and aluminium. Lastly, norm diffusion and socialisation can be a ‘two-way path,’ especially when the norm novice state is a powerful and influential state in the international system. In this case, the novices are not merely assimilated into the group, but can also successfully exert some influence on other group members and affect intra-group relations (Moreland 1174). As such, the novices can be both targets of socialisation and active agents who can shape the content and outcome of socialisation processes (Pu 344). The influence from the novices can create normative contestation and thus influence the norm evolution (Thies 547). In other words, novice states can influence international society and shape the international norm during the socialisation process. For example, the ‘ASEAN Way’ is a set of norms that regulate member states’ relationships within the Association of Southeast Asian Nations (ASEAN). It establishes a diplomatic and security culture characterised by informality, consultation, and dialogue, and consensus-building in decision-making processes (Caballero-Anthony). From its interaction with ASEAN, China has been socialised into the ‘ASEAN Way’ (Ba 157-159). Nevertheless, China’s relations with the ASEAN Regional Forum (ARF) also suggest that there exists a ‘feedback’ process between China and ARF which resulted in institutional changes in ARF to accommodate China’s response (Johnston, “The Myth of the ASEAN Way?” 291). For another example, while the Western powers generally promote the norm of ‘shared responsibility’ in global environment regimes, the emerging economies, such as the BRICS countries (Brazil, Russia, India, China, and South Africa), have responded to the normative engagement and proposed a ‘Common but Differentiated Responsibilities’ regime where the developing countries shoulder less international obligations. Similarly, the Western-led norm of ‘Responsibility to Protect’, which justifies international humanitarian intervention, has received much resistance from the countries that only adhere to the conventional international rules regarding state sovereignty rights and non-intervention to domestic affairs. Conclusion International norms are shared expectations about what constitutes appropriate state behaviour. They are the ‘uniforms’ for individual states to wear when operating at the international level. States comply with international norms in order to affirm their preferred national identities as well as to gain social acceptance and reputation in the normative community. When the normative community is united and sizable, states tend to receive more social pressure to consistently wear these normative uniforms – be they the Geneva Conventions or nuclear non-proliferation. Nevertheless, in the post-pandemic world where liberal values, such as individual rights and rule of law, face significant challenges and democracies are in decline, the future success of the global normative community may be at risk. Great Powers are especially responsible for the survival and sustainability of international norms. The United States under President Trump adopted a nationalist ‘America First’ security agenda: alienating traditional allies, befriending authoritarian regimes previously shunned, and rejecting multilateralism as the foundation of the post-war global order. While the West has been criticised of failing to live up to its declared values, and has suffered its own loss of confidence in the liberal model, the rising powers have offered their alternative version of the world system. Instead of merely adapting to the Western-led global norms, China has created new institutions, such as the Belt and Road Initiatives, to promote its own preferred values, and has reshaped the global order where it deems the norms undesirable (Foot, “Chinese Power in a Changing World Order” 7). Great Power participation has reshaped the landscape of global normative community, and sadly not always in positive ways. Umberto Eco lamented the disappearance of the beauty of the past in his novel The Name of the Rose: ‘stat rosa pristina nomine, nomina nuda tenemus’ ('yesterday’s rose endures in its name, we hold empty names'; Eco 538). If the international community does not want to witness an era where global norms and universal values are reduced to nominalist symbols, it must renew and reinvigorate its commitment to global values, such as human rights and democracy. It must consider wearing these uniforms again, properly. 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