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Reading Primers and Political Change in European Countries around 1945

Wendelin Sroka and Simona Szakács-Behling

This introduction addresses the origins, general assumptions and intentions of the special issue. The guest editors show how reading primers published and used around the end of the Second World War in several European countries may serve as an object of study in different disciplinary contexts. They present a broad working definition of the reading primer as an educational medium that lends itself to interdisciplinary research which takes into account aspects such as visual and textual content, materiality, and societal contexts of production, distribution and usage. The editors further highlight characteristics of current research into primers and argue in favor of more comparative approaches that reveal transnational dimensions of textbooks designed to teach children how to read and write.

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Coming Home

Changing Concepts of Citizenship in Postwar and Reunited Germany

Naomi Lubrich

Who were the Jews who settled in Germany after World War II and what kinds of communities did they build? How did their children, the generation of baby boomers, perceive and reflect on the historical situation in which they lived? And how have the communities changed in the aftermath of the German reunification in 1990? Instead of looking at this period from a historical angle, this paper will turn to examples of contemporary Jewish art in Germany, comparing and contrasting the cultural productions of the early postwar generations to the contemporary works of photographer Peter Loewy, writer Wladimir Kaminer and cinematographer Dani Levy. 60 years after the Shoah, how do these artists portray Jewish life in Germany? What are their feelings towards their country, their religion? Have they ?built houses? and do they intend to stay?

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Viviane Alary

It seems difficult to speak about comic art in Spain without considering what tebeos mean to Spaniards. This term is not simply a Spanish translation of bande dessinée. It refers to a special kind of comic strip aimed at children, which appeared in the late 1920s. Tebeos were the only available mass medium in Spain after the Civil War (1936-1939). In this contribution we want to analyse tebeos as an editorial, social and cultural phenomenon, with the aim of demonstrating that 'tebeo-culture' survived even after the collapse of the 'tebeo-industry' in the 1970s and 1980s. In addition, we will examine the question of the cultural legitimacy of comic art in Spanish society.

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Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt and Joan Wallach Scott

; van Klinken 2012 ). In its teachings, Pentecostalism has focused on shaping new ideals of masculinity in which men are seen as responsible and disciplined heads of their family, faithful to their wives and taking care of their children. The Pentecostal

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Interwar Fascism and the Franchise

Women's Suffrage and the Ligues

Daniella Sarnoff

This article addresses the fascist leagues' policies and philosophies regarding the political role of women, particularly the question of female suffrage. Unlike the parliamentary Right, which did not attempt to mobilize women until 1935, the fascist leagues envisioned women as key political players as early as 1924. Often invoking female work and sacrifice during the war, as well as women's supposedly superior moral aptitude, the leagues presented themselves as the forces that truly respected women's potential and importance in the state. To the leagues the domestic identities and concerns of women were not only compatible with fascist notions of politics, but rendered women potentially better fascists and citizens. Leaders of the organizations expected women to be wives and mothers, producing more children for France, while at the same time the leagues advocated that women engage in national politics and world affairs.

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Jonathan Magonet

The last time I saw Sheila Shulman z’l was in her hospital bed, our conversation frequently interrupted by nursing interventions and closed curtains. It brought back memories of another last encounter with an exceptional and gifted woman who had similarly played a significant role at Leo Baeck College, Dr Ellen Littmann, the college’s lecturer in Bible studies since its inception. Though miles apart in temperament, both shared an intellectual curiosity and integrity; the one the product of pre-war German Bildung, the other of New York Yiddish culture. Both were ‘outsiders’ struggling for recognition in a patriarchal Jewish culture; both, in their very different ways, were nurturers of their students, their spiritual children. Both managed to retain their dignity to the end amidst the indignities of a distressing terminal illness, and both were surrounded at the end by admirers and friends.

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Nirmala Erevelles and Xuan Thuy Nguyen

When we first proposed this special issue on “Disability and Girlhood: Transnational Perspectives,” we had not yet realized how the urgency in the global humanitarian crises that has escalated in intensity and scope of violence in recent months would demand our thoughtful attention. These crises, the outcomes of social protest, wars, and genocidal acts in many parts of the world for over a decade, punctuated by the Paris bombings of November 2015 that took the lives of 130 innocent citizens; the widespread displacement of 4 million Syrian refugees from their homeland; the increased militarization at the borders of the European Union and the United States; and the environmental impact of this war of terror on the daily survival of disabled and non-disabled people around the globe continue unabated. On the internet, photographic images of women and children with disabilities (and girls in particular) serve as the very embodiment of vulnerability in competition with thousands of other images of suffering (see for instance, Human Rights Watch 2012) vying for the attention of an impatient and fickle global audience (Goggin 2009; Kim 2011). In these images, disability, seen to be synonymous with vulnerability becomes simultaneously hypervisible in its ability to trigger an affective response and hyper-invisible when inspiring an emancipatory response to the material consequences of actually living with a disability.

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Jeffrey M. Peck

In the 1960s and 1970s on both sides of the Atlantic, the American involvement in Vietnam and the demand for political and social change in response to these policies translated into activism on university campuses. Berkeley and Berlin became synonymous with protest; Mario Savio and Rudi Dutschke became the heroes of these student movements. However, this first postwar generation of German students at this time also was entangled in an additional personal and political crisis prompted by the war, namely their parents' and grandparents' past, the infamous Vergangenheitsbewältigung of the Third Reich. These children—born in the thirties and early forties (most in the war years themselves)—faced an older generation who not only instigated a world war but also participated, either implicitly or explicitly, in the persecution and extermination of six million Jews and other so-called undesirables. It was a harsh and painful time for these young people and their elders, the latter who were attacked for their complicity and the former who were accused of hubris.

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Jack Hunter, Annelin Eriksen, Jon Mitchell, Mattijs van de Port, Magnus Course, Nicolás Panotto, Ruth Barcan, David M. R. Orr, Girish Daswani, Piergiorgio Di Giminiani, Pirjo Kristiina Virtanen, Sofía Ugarte, Ryan J. Cook, Bettina E. Schmidt and Mylene Mizrahi

ones, including the internecine wars between different early chiropractors struggling to be understood as the true discoverers and interpreters of chiropractic; the battle to distinguish chiropractic from osteopathy; legal trials of early chiropractors

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Frans Ciappara

This article discusses the corpi santi, or whole skeletons of saints, which were brought to Malta from the catacombs of Rome in the eighteenth century. Here they had a diff erent meaning than they had in northern Europe. Malta was not aff ected by the Thirty Years’ War and therefore did not have to replace relics destroyed by the Protestants. The Maltese church also had no need to emphasize its connection with Rome. These saints were honored in Malta because they were heroes, having died for Christ as martyrs. Parishioners also perceived corpi santi as patrons, explaining why they were fully integrated within the parish. They rendered the churches in which they were exhibited centers of local devotion, thereby according prestige to the parish and intensifying rivalry between parishes. The saints also gave identity to the parish, so that parents even named children after them.