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Charlotte Galpin

The European Union has been in its biggest ever crisis since the onset of the Greek sovereign debt crisis in 2010. Beyond the political and economic dimensions, the crisis has also sparked discussions about Germany's European identity. Some scholars have argued that Germany's behavior in the crisis signals a continuation of the process of “normalization” of its European identity toward a stronger articulation of national identity and interests, that it has “fallen out of love” with Europe. This article will seek to reassess these claims, drawing on detailed analysis of political and media discourse in Germany—from political speeches through to both broadsheet and tabloid newspapers. It will argue that the crisis is understood broadly as a European crisis in Germany, where the original values of European integration are at stake. Furthermore, the crisis is debated through the lens of European solidarity, albeit with a particular German flavor of solidarity that draws on the economic tradition of ordoliberalism. Rather than strengthening expressions of national identity, this has resulted in the emergence of a new northern European identity in contrast to Greece or “southern Europe.”

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(Para)normalizing Rape Culture

Possession as Rape in Young Adult Paranormal Romance

Annika Herb

creating a culture of normalizing, trivializing, and enabling sexual assault. Marion Rana (2014) , along with Erika Cleveland and E. Sybil Durand (2014) identify rape myths (for example, rapists are predominantly strangers, the victim is to blame, women

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Astrid Segert

How can one best investigate the mental attitudes and patterns of

behavior of eastern Germans eight years after political unification?

Since 1990, the method dominating this discussion has been based

on measuring the degree to which easterners have “caught up” with

the supposedly more modern western Germans. However, empirical

studies and surveys have shown that this model is an ineffective, even

inappropriate means of describing how unification has impacted the

lives of eastern Germans. In this article, I argue that a more appropriate

approach is to consider the enduring differences in the opportunity

structures among eastern and western Germans, as well as the

differences in their respective behavioral patterns. In this context,

“opportunity structure” refers to the opportunities provided and limitations

imposed by social structures. For the analysis of opportunity

structures, I focus on what I call “contradictory adaptation” and

“problematic normalization.” My analysis of behavioral patterns

emphasizes the logic internal to the subjects themselves (Eigenlogik).

This internal logic differs significantly from outsiders’ interpretations

of easterners’ behavior, as the following example illustrates.

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Edwin Cameron

Judge Edwin Cameron (South African Supreme Court of Appeal) makes a plea for a radical change of approach and of formal health policy in relation to HIV/AIDS in South Africa. Cameron delivered this lecture at the University of KwaZulu-Natal Forum on 4 May 2006 as part of the Ronald Louw Memorial Campaign, 'Get Tested, Get Treated'. Ronald Louw was a Professor of Law at the University of KwaZulu-Natal, an AIDS treatment activist and co-founder of the Durban Gay and Lesbian Community Centre. He died of AIDS in 2005. Cameron, who was appointed by Nelson Mandela to the high court in 1994, is a high profile AIDS activist and gay rights advocate. He has written about the experience of his decision to make public his own HIV positive status in the book, Witness to AIDS (Tafelberg).

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Felix Philipp Lutz

German political culture has been undergoing gradual but significant changes since unification. Military engagements in combat missions, the introduction of a professional army, and a remarkable loss of recent historical knowledge mostly within the younger generations are hallmarks of the new millennium. Extensive education about the Holocaust is still prevalent and there is a strong continuity of attitudes and orientations toward the Nazi era and the Holocaust reaching back to the 1980s. Nevertheless, a lack of knowledge about history-not only the World War II period, but also about East and West Germany-in the age group of people under thirty is staggering. The fading away of the generation of victims who are the last ones to tell the story of persecution during the Holocaust and a parallel rise of new actors and technologies, present challenges to the educational system and the current political culture of Germany.

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Hermann Kurthen

decades after German unification, the country in fits and starts adapted its imperatives to the new realities of the post–Cold War order, a process that in the literature has been discussed under the label of neo-realist “normalization.” 4 One of the most

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Susanne Baackmann

fascism) based on Chancellor Kohl's famous adage of the “mercy of a late birth” as justification for normalizing German national identity in alliance with Western powers, it questions the entire edifice upon which Germany's official memory culture is built

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Chloe Krystyna Garcia and Ayesha Vemuri

and academic definitions, and the lived experiences of survivors. Through incorporating popular culture, such as clips from the movie Easy A 4 (2010) and the song “Blurred Lines” 5 (2013) they exemplify how media normalizes sexual violence. The

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A Gloomy Carnival of Freedom

Sex, Gender, and Emotions among Polish Displaced Person in the Aftermath of World War II

Katarzyna Nowak

carnivalesque transgression to describe the atmosphere of the liberation and the process of acclimatizing to the new DP life. I use the example of invigorated sexuality and its further normalization in the institution of marriage, attempts at reforming unmarried

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Yoram Peri

War (Jerusalem: Bialik Institute, 2017). Dan Arev , Dying to Watch: War, Memory, and Television in Israel 1967–1991 (Tel Aviv: Resling, 2017). Dalia Gavriely-Nuri , Tel Aviv Was Also Once an Arab Village: The Normalization of the Territories in