This article analyzes contrasting notions of Heimat and Fremde, as explored cinematographically by three contemporary German filmmakers. The spatial aspect of Heimat, traditionally connected to a particular region or even neighborhood denotes the sense of belonging, whereas the temporal aspect—often associated with childhood and youth—carries the sense of longing. In the second half of the twentieth century, the concept has shifted to include identity, reflection and self-reflection, the loss of Heimat, and even multiple Heimaten. The article argues further that the notions of Heimat and Fremde are not mutually exclusive, but interdependent. Peter Lilienthal's film Ein Fremder concludes that in parts of German society the binary opposites of Heimat and Fremde are still intact. On the other hand, Peter Patzak in Adeus und Goodbye shows how Heimat and Fremde are mutually dependent and include a search for identity and individuality. In Michael Gutmann's travelogue-documentary, Familienreise, the protagonists experience aspects of Fremde and Heimatlosigkeit without ever finding Heimat.
The Case of Bullfighting
The Portuguese animal rights movement has been extremely active in campaigning against bullfighting. Indeed, from 2002 to 2014, this was their main priority in terms of campaigns. In this article, I assess how these campaigns have been carried out, arguing that the animal rights movement in Portugal has been othering supporters and practitioners of bullfights in their campaigns. In other words, their campaigns have consisted of drawing a sharp contrast between bullfight supporters and practitioners and the rest of the population. I argue that a consequence of this is that the speciesist practices of the majority of Portuguese have become normalised; consequently, leading to the reinforcement of some speciesist norms.
Race, Gender, and Reconfigurations of “Europe”
recognition of racism and the avoidance of racist language at the same time. Examples include a march of over 1,000 women against sexual violence who joined an anti-Pegida demonstration in Cologne in early January, as well as a group who started an open letter
A Comedic Film between History and Memory
all touched on through Rabbi Jacob ’s explorations of identity, memory, anti-racism, tolerance, and métissage . 11 Rabbi Jacob was a paradoxical film: it confirmed the sense that its French audience was beyond moral reproach by asking viewers to
A Bikoist Challenge to Professor Xolela Mangcu
, private racism notwithstanding’. Despite this explanation, Mangcu still considers non-racialism to have an ‘antithetical stance to racial group identity’ (2015a: 12), a stance he considers to be based on a false understanding of the role that race can play
Racial Politics of Mobility and Excretion among BC-Based Long Haul Truckers
the especial targets of virulent, dehumanizing racism and masculine subordination. White drivers pervasively depict South Asian truckers in association with illegal, corrupt, and “cut-throat” business practices; they are identified with religion and
Translocal Identities of the Far Right Web
Patricia Anne Simpson
unapologetic deployment of fascist symbols, ideologies, and politics. Nevertheless, as journalist Anna Sauerbrey observes in a 2015 New York Times op-ed, “The New Face of Racism in Germany,” the familiar signifiers of right-wing radicalism, shaved heads
Based on news video archives, this article employs critical frame and content analysis to analyze representations of the 2005 French banlieue riots on France's most-watched television station, TF1. Cultural racism theory is then used to analyze the results to demonstrate the discursive nature of the TF1 frames and the contexts of institutional racism they left out but which historians, ethnographers, and theorists of cultural racism suggest are crucial to understanding racial conflict in contemporary France. The most frequent frames blamed non-integrating cultures and illegal immigration. That is, race was coded in cultural traits of a problematic sub-group without mentioning it specifically.
Tzvetan Todorov, On Human Diversity: Nationalism, Racism, and Exoticism in French Thought (Cambridge, MA: Harvard University Press, 1993)
Sue Peabody, “There Are No Slaves in France”: The Political Culture of Race and Slavery in the Ancien Régime (New York and Oxford: Oxford University Press, 1996)
Patricia M. E. Lorcin, Imperial Identities: Stereotyping, Prejudice and Race in Colonial Algeria (London and New York: I.B. Tauris, 1995)
Maxim Silverman, Deconstructing the Nation: Immigration, Racism and Citizenship in Modern France (London and New York: Routledge, 1992)
This essay is an intimate account of my encounter with Aimé Césaire. I first met him in high school. I was seventeen years old, and I had never read any work comparable to his Notebook of a Return to the Native Land. That book left me confused. The more I read the less I understood. A student in lettres modernes at Université Charles De Gaulle, I became tormented by identity issues. My years in France introduced me to racism, to an other who observed me without seeing me—between us centuries of violence, stereotypes, misunderstanding, unrequited love, unresolved conflict, unshared suffering. How do you get rid of the cutting glance that murders the Promise of Tomorrow? Césaire gave me an answer to that question.