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Betsy Bowman and Bob Stone

The question whether, in the interim, the "socialist morality" allows adequate restraint on revolutionary action, cannot fairly be answered in abstraction from history, in this case our epoch. We submit that the group of projects called corporate "globalization" - imposing free trade, privatization, and dominance of transnational corporations - shapes that epoch. These projects are associated with polarization of wealth, deepening poverty, and an alarming new global U.S. military domination. Using 9/11 as pretext for a "war on terror," this domination backs corporate globalization. If Nazi occupation of France and French occupation of Algeria made Sartre and Beauvoir assign moral primacy to overcoming oppressive systems, then U.S. global occupation should occasion rebirth of that commitment. Parallels among the three occupations are striking. France's turning of colonial and metropolitan working classes against each other is echoed by globalization's pitting of (e.g.) Chinese against Mexican workers in a race to lower wages to get investment. Seducing first-world workers with racial superiority and cheap imports from near-slavery producers once again conceals their thralldom to their own bosses. Nazi and French use of overwhelming force and even torture are re-cycled by the U.S. and its agents, again to hide the vulnerability of their small forces amidst their enemies.

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Portrait

José Casanova

Hubert Knoblauch, Grace Davie, Kim Knibbe, Manuel A. Vásquez, and José Casanova

José Casanova’s Public Religions in the Modern World (1994) has transformed the study of religion quite considerably. As I recall, the book was received relatively slowly in its first years. Casanova’s thesis gained momentum with the escalating focus on religion after 9/11 and the ensuing publicity for Huntington’s (1996) thesis of an imminent clash of civilizations. While many only then turned to the study of religion, Casanova had already prepared the ground for a global comparative approach with his path-breaking diagnosis of the state of religion in the different modes of modernity. The growing reception of Casanova’s thesis was accompanied by the increasing interest of political science (and politics in general) in religion. In fact, Casanova has shed new light specifically on the role of religion in politics. Furthermore, his thesis on ‘public religion’ has had profound impacts on the long-lasting debate on secularization in the humanities as well as in the public domain. In this respect, there is no doubt that Casanova has contributed a major, classic work to the social study of religion.

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Maureen Maisha Eggers

In diesem Beitrag diskutiere ich die schulische Situation von Jugendlichen

mit einem türkischen Hintergrund im Kontext ihrer (Selbst-) Einordnung als

People of Color bzw. als rassistisch markierte Subjekte. Insbesondere in

einer Gesellschaft die auch stark von der Post-9/11 medialen Berichterstattung

geprägt ist, ist die starke Rassifizierung von Jugendlichen of Color mit

einem türkischen Hintergrund zunehmend deutlich geworden. Diese

Erfahrungen der Rassifizierung führen bei antidiskriminierungsengagierte

Jugendlichen mit einem türkischen Hintergrund, in vielen Fällen, zu Solidarisierungen

mit Schwarzen (Deutschen) Jugendlichen. Rassismuserfah -

rungen vereinen damit gewissermaßen antidiskriminierungsengagierte

Jugendliche of Color. Die Praxis dieser Jugendlichen of Color, betrachte ich

vor dem Hintergrund der offiziellen Diversitätsbekundungen von Berliner

Schulen. Dabei fällt auf, dass Diversität als neues Label offenbar nicht zu

einer Verminderung ihrer Diskriminierung führt. Es geht mir darum, die

anhaltende soziale Ungleichheit, die sich in Bildungsinstitutionen in der Alltagspraxis

beständig aktualisiert zu konkretisieren. Ich beziehe mich auf rassismuskritische

Thematisierungen von hierarchisierter Differenz durch

Schülerinnen of Color. Es handelt sich hierbei um Jugendliche, die sich ganz

bewusst im Sinne einer Antidiskriminierungsarbeit an ihrer Schule

engagieren. Sie lenken durch ihre hegemoniekritischen Diskussionen den

Blick auf vorhandene Formate, Inhalte und Barrieren der Thematisierung

von Heterogenität, sowie auf die diskursiven Intersektionen von Ausschlüssen

an (Berliner) Schulen. Diversität scheint hier als Begriff—auf dem

ersten Blick—gut geeignet, um Fragen der Benachteiligung und der strukturellen

Diskriminierung, die in enger Wechselwirkung mit Heterogenität

bestehen, wahrnehmbar zu machen. Dass solche Bekenntnisse nicht eine

automatische Lösung bedeuten, sondern sogar zu einem Bestandteil des Problems werden können ist eine zentrale Argumentation dieses Beitrags. In

Anknüpfung an dieser Kritik argumentiere ich, dass Diversität als neues

bzw. als neoliberalistisches Label ein oberflächliches Verständnis von Toleranz

und Akzeptanz eingefasst ist, und dass durch ihre plakative Ausrichtung

das Ziel der Gleichstellung als erreicht gefeiert wird, obwohl die Hierarchien

weiterhin fest an ihrem Platz bleiben.

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Katherine Weikert and Elena Woodacre

, Healers and Midwives: Women in the Medieval Occupation, 1050–1350” (paper presented at the Gender and Medieval Studies Conference, University of Winchester, January 9–11, 2014). Weikert and Woodacre • Gender and Status in the Medieval World 2 Matthew

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Tareq Zuhair

-Vilarrubias notes in her book Post-9/11 Representation of Arab Men by Arab American Women Writers that men suffer from the new reality. She says, ‘the Arab American men represented in these novels living right after 9/11 suffer life changing identity crisis

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Whose Austria?

Muslim Youth Challenge Nativist and Closed Notions of Austrian Identity

Farid Hafez

; Hosseini 2013 ; Keaton 2005 ; Rangoonwala et al. 2011 ; Yasmeen and Markovic 2014 ). The question of how to move in a post-9/11 world that increasingly portrays a Muslim identity as irreconcilable with ‘Western’ identities has become a pressing scholarly

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Anna Sapir Abulafia

advice on the pathway they had chosen, 7 ‘The Gifts and the Calling of God are Irrevocable’ draws its inspiration from Paul’s considerations in Romans 9–11. The Epistle to the Romans was addressed to non-Jews – that is, gentiles who had turned to Christ

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Winnifred Fallers Sullivan

divergence but from differing institutional and political histories and contexts. In a careful and fascinating account, one learns to see how the common post-9/11 pressure to express ‘local’, ‘European’ Islam (as opposed to ‘Arab’ or ‘Middle Eastern’ Islam

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Sade for Sade's Sake

Inside Paul Chan's Transmedial Laboratory

Olivier Delers

backdrop of S/M images, but also highly referential, for instance when Colin Powell contributes a text on friendship that he borrows from Maurice Blanchot. 3 While Chan's work falls squarely in the category of post-9/11 art, it also gestures toward the

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Jane M. Kubiesa, Looi van Kessel, Frank Jacob, Robert Wood, and Paul Gordon Kramer

engagement and disengagement, which corresponds to any relationship. Caron invites us to consider HIV in terms of relationalities created by other kinds of public traumas: 9/11, the ongoing debate in France regarding the legality of wearing the hijab in