Immigration and German Culture

The German state permitted about one million refugees to enter Germany in 2015–2016, although many were subsequently denied refugee status. Germany adopted an ‘integration’ and ‘welcome’
politics, an important, if imperfect, model for a European refugee policy. The integration of refugees required the joint activity of state, of civil society, of the public sphere and of refugees themselves. Civil society initiated a vast amount of essential care work and solidarity with refugees pursued especially, but not only,
by women, yet civil society and refugees had no say in refugee policies. German refugee policy and practice raised many normative issues, producing an intense and vigorous national debate about them, in which philosophers and theorists were active. Among the questions debated were whether Germany had
accepted ‘too many’ refugees, the acceptability of the costs of the policy, the risks of harm to the least well off, the purported risks to safety, security and the social order and the purported threats to German culture. I first describe German state policies, practices
and civil society efforts and then turn to normative debates. I discuss the limits of the German discourse and suggest how it needs to be expanded.

A German Immigrant's Tale-The Huning-Fergusson Family Correspondence By Tina Boyer Researchers and historians have pointed to a remarkable era surrounding German immigrant Franz Huning from Albuquerque, New Mexico. He and his relatives played an important role in the ...

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Images of covered women, together with stories of honor killings and forced marriages, continue to retain their currency in media representations of Islam. Moving beyond staid stereotypes, Gender and Violence in the "New" Europe draws new conclusions about the role of violence in determining Muslim women's participation in German public life. Combining cultural studies with theory, Beverly Weber contributes to the ongoing scholarly discussion about Islam in the West in two key ways. First, she demonstrates how current thinking about gender violence prohibits the intellectual inquiry necessary to act against a range of forms of violence. Secondly, she analyzes ways in which Muslim women participate in the public sphere by thematizing violence in literature, art, and popular media. By examining how violence is imagined, portrayed, and challenged, this timely book provides new strategies for action.

"Weber's insightful engagement with literary theorists is outstanding. In the context of German-language and English-language research about Muslims, feminists, popular culture, politics, and criticism in post-Cold War Germany, this is a major contribution." - Claudia Koonz, Peabody Family Professor Emeritus of History, Duke University, USA
"Ranging from dominant discourses on honor killings and headscarves to self-representations and artistic interventions in literature as well as performance, Weber's study undertakes a much-needed comprehensive investigation of the contemporary 'regime of gender violence,' that is, the key role violence has played in defining the position of Muslims in the German public sphere (in the larger European context). Through nuanced theorizing as well as careful historical contextualization, Weber develops an intersectional framework for analyzing gendered violence in a way that does not reinforce racialized discourses of cultural and/or religious difference. In demonstrating how the contemporary German public sphere is constituted through differential regimes of visibility - which, for example, invisibilize racism in foregrounding headscarves - Weber's analysis paves the way for imagining Muslim women as active participants, rather than victims, in the democratic process." - Claudia Breger, Associate Professor of Germanic Studies and Adjunct Associate Professor of Communication and Culture and Gender Studies, Indiana University, Bloomington, USA
"This is without doubt one of the most thorough and original analyses of the charged European debate around gender, violence, and Muslim minorities. Importantly, Weber does not only carefully unpack the problematic racing of gender and religion in German liberal multiculturalism, using a variety of familiar and unfamiliar sources, but she also points to the agency of Muslim women so frequently denied by those claiming to 'save' them. A must read for anyone interested in understanding contemporary Europe." - Fatima El-Tayeb, Associate Professor of Literature and Ethnic Studies, UC San Diego, USA and author of European Others
"Beverly Weber does not shy away from making thorough and politically engaged arguments about a range of complicated topics - the connections between sexuality, race, and religion. Gender and Violence in the 'New' Europe offers the perfect model for how German Studies research can remain relevant in today's globalized world." - Maria Stehle, Assistant Professor of German, University of Tennessee, Knoxville, USA

In-depth study of Brazil in Children and Young adult literature from the mid-18th century to the mid-20th century. The examined texts are French, German and English, from the end of the 19th century on we also some have Portuguese texts, mainly directly written for schools in Brazil. Even though nearly all genres of young adult literature are represented in the chosen segment, early 19th century texts rather focus on sentimental stories, later in the 19th century on adventure-stories. The fictional texts nevertheless are based on authentic travel literature and natural histories. French texts are sometimes sentimental stories about slavery or adventure stories. US-American texts, some of them dime novels, focus on the masculinity of the young US-Americans going to Brazil in search of adventure and personal development. In German texts the personal experience of young adults coming from the bourgeoisie or striving often to reconquer a lost place in good society is central. Later the German colonization in Southern Brazil becomes an important motive, however from a European perspective, even if some authors had lived in Brazil. There is only one German text written by a German living permanently in Brazil (Wolfgang Ammon, Hansel Glückspilz, Curitiba 1926). The Portuguese texts representing republican values of the recently created Republic (abdication of Emperor Pedro II in 1889, Republican constitution 1891) are part of a Republican project of writing morally adequate fictious and informative reading books for school children  and giving them basic information about their own country. Despite all prejudices some texts exhibit about foreign people, black, mestizo or indigenous population and the often prevailing idea of Brazil as uncivilized land (mainly the Amazonian region), all these texts are important for the Brazilian image abroad or among young Brazilians. Some books are also adressed to adult people, for instance some German novels in the 19th century, warning about the difficult situation German settlers had to face in Brazil.




Vorliegende in zwei Teilen nur online erschienene Arbeit versucht das Brasilienmotiv in der Kinder- und Jugendliteratur von den Anfängen im 18. Jahrhundert bis circa 1920 (die deutschen  Bücher  bis  1945)  zu  untersuchen.  Dabei  werden  Texte  in  Deutsch,  Französisch,
Englisch ausgewählt, ab dem Ende des 19. Jahrhunderts liegen auch portugiesischsprachige Bücher  vor,  aus  Portugal  und  Brasilien,  überwiegend  für  den  Schulunterricht  vor  Ort geschrieben. Eine eigenständige Kinder- und Jugendliteratur gibt es in Brasilien erst mit dem Werk von Monteiro Lobato, das ab den 1920er Jahren entstand und kurz als Ausblick behandelt wird. In Brasilien selbst erschienen in dem Zeitraum nur ein deutschsprachiges Jugendbuch Hansel Glückspilz von Wolfgang Ammon, Curitiba 1926 und einige englische Jugendsachbücher. 

Die  Analyse  mündet  in  einen  komparatistischen  Versuch,  die  wesentlichen  Motive  und Erzählstränge zu gewichten und dabei  vor allem  die  Frage zu klären,  inwieweit die soziale Realität  des  Landes  verarbeitet  wird,  oder  nur  Stereotypen  vor  der  Folie  einer  skizzierten
couleur locale tradierte Motive der Kinder- und Jugendliteratur in brasilianischem Ambiente situiert haben. Es wird sich  im  Übrigen zeigen,  dass die zahlreichen Bücher  mit  Brasilienthema durchaus einen repräsentativen Querschnitt  der Entwicklung des Genres Kinder- und
Jugendbuch in dem Zeitraum darstellen. Natürlich sagen die Texte auch viel über das europäische  bzw.  us-amerikanische  Selbstbild  und  das  als  Erziehungsziel  propagierte  Ideal  einer gewünschten Entwicklung von Heranwachsenden aus.

Teil 1 behandelt die theoretischen Grundlagen der Studie und die Analye der Werke, in Teil 2 (in derselben Datei) finden sich inhaltliche Zusammenfassungen der wichtigsten behandelten Werke und ihrer Hauptmotive.  Eigene Kapitel sind der Geschichte Brasiliens und der Illustrationsgeschichte der Bücher gewidmet.

This essay introduces the Arabic lexical field in German rap lyrics. The topic is understudied in the German scholarly literature and there are only a handful of articles that explore Arabic influences in urban German. Hip-hop music spread from the United States to France and Germany in the mid-1980s and has become a behemoth of their respective music industries since the mid-1990s. In Germany, the descendants of Arabic-speaking or Muslim immigrants (i.e. Turkish, Bosnian, Iranian, etc.), have become a significant presence in the genre over the last two decades. Arabic lexical influences are increasing. The Arabic lexicon in German rap lyrics can be divided into the religious, the everyday standard, and Arabic slang based on the semantic fields displayed in rap texts themselves. In order to illustrate Arabic borrowings in German rap, I propose two approaches. First, a rap text by Alpa Gun and PA Sports illustrates some of the ways that rappers make use of the Arabic Islamic lexical semantic field. Second, a selection of Arabic borrowings in their sentential context as found on a sampling of German rap albums that date from 2008-2015 will provide a broad perspective. The Arabic component of German rap lyrics reflects hip-hop's multicultural, multi-faith, and multi-ethnic identities. The Arabic and multilingual influences in German hip hop show that hip-hop is a movement built upon cooperative—rather than conflicting—interaction in contemporary German society.

Resumo: o objetivo do artigo é refletir as perspectivas culturais, artísticas e religiosas dos alemães Estanislau Schaette (1872-196?) e Hermann Schiefelbein (1885-1933), radicados no Brasil, na primeira metade do século XX. A pesquisa investiga as apreensões históricas, culturais, religiosas e iconográficas do Hinterland brasileiro, tendo como tema central a vida de colonos alemães estabelecidos no Rio de Janeiro (Petrópolis) e no Sul do Brasil (União da Vitória – PR e entorno). A partir da História Cultural das Sensibilidades e da análise de documentos textuais, fotográficos e pictóricos, questiona-se organização e a integração de imigrantes europeus à sociedade brasileira. Palavras-chave: História do Brasil – Século XX. História Cultural das Sensibilidades. História da Arte. Estanislau Schaette. Hermann Schiefelbein. History, culture and religion: the Imperial City and the Contestado Region in seizures of Stanislaus Schaette and Hermann Schiefelbein (1926-1950) Abstract: the paper aims to reflect the cultural, artistic and religious perspectives of Stanislaus Schaette (1872-196?) and Hermann Schiefelbein (1885-1933), established in Brazil, in the first half of the twentieth century. The research investigates the historical seizures, cultural, religious and iconographic Brazilian Hinterland, with the central theme of the life of German settlers in Rio de Janeiro (Petrópolis) and Southern Brazil (União da Vitória – PR and surroundings). Taking into account the History of Sensibilities and analysis of textual, photographic and pictorial documents, we investigated the organization and integration of European immigrants to the Brazilian society.

Na última década um ritual ganhou notoriedade durante as celebrações de Natal no Vale do Itajaí. Esta celebração, de origem “alemã”, tem como personagem principal o Pelznickel, um presenteador que premia os bons e ameaça de punir as crianças malcomportadas. No entanto, o ritual está passando por um processo de estranhamento por parte da população migrante que reside ou visita o Vale do Itajaí. Este artigo tem como objetivo interpretar os caminhos das personagens de Natal da Europa em direção à América do Norte e América do Sul, e como neles são operadas reinvenções que implicam em percepções de familiaridade e de estranhamento em Guabiruba. Argumentamos que pela pesquisa histórica é possível vislumbrar os processos de produção de sentido com relação aos personagens de Natal, bem como o jogo de memória e esquecimento que move o ritual na contemporaneidade local e permeia a tensão entre sua familiaridade e estranhamento.

In the last decade a ritual during Christmas celebrations gained notoriety in Itajaí Valley. This celebration with its german origin has Pelznickel, a gift-bringer, who rewards the wellbehaved children and threatens to punish the misbehaved ones, as its main character. However, the ritual is going through a process of strangeness from the migrant population that live or visit Itajaí Valley. This ritual is historically problematized in this article. Aiming to interpret the course of the Christmas characters from Europe towards North and South America, and how reinventions are operated on them, that imply on the perception of familiarity and strangeness. The research was based on a survey and interpretation of different types of sources surrounding the literature on the Christmas celebration. By the historical research it is discussed being possible to detect the production of meaning processes related to the Christmas characters as well as the game of memory and forgetfulness that conducts the ritual into local contemporaniety permeates tension between its familiarity and strangeness.

Social media has long been a powerful tool for marginalized individuals to connect and form communities. Yet the digital tools used to facilitate these modes of communication, including the hashtag, can also be overpowered by misuse from users outside of these communities. This essay analyzes recent eff orts by people of colour in Germany and the US to curate digital spaces by creating and utilizing hashtags such as #BlackLivesMatter and #MeTwo that center their voices, while also discussing appropriation and right-wing responses to progressive social justice activism that threaten the hashtag's ability to make meaningful content available to the users who need it.

La “idea de Europa” se ha visto modificada en los últimos tiempos a través de algunas representaciones de corte revisionista que, además de re-formular aspectos de esa “idea”, ofrecen visiones sobre qué ha constituido paralelamente el “sueño de Europa”. Así “idea” y “sueño” son dos conceptos que tienden a entremezclarse por una razón de causalidad: la idea de Europa se sueña. Ficciones como Heimat, la otra tierra (E. Reitz, 2013) y también del mismo autor, las mini-series precedentes Heimat (1984), Heimat 2 (1992) y Heimat 3 (2004)- señalan un aspecto soterrado bajo el objetivo de construir Europa, sea esta una región geográfica, una comunidad cultural y política o un vestigio de civilizaciones antiguas; quizá todo ello a la vez. Ese aspecto soterrado se plantea en forma de pregunta sobre si la patria que constituye Europa en esas tres definiciones posibles sigue siendo un lugar con el que soñar o es, en cambio, una tierra que expulsa a sus gentes con el objetivo de construirla en otro lugar. De ese modo, patria y diáspora parecen confundirse en la misma “idea de Europa” que se presenta como mitificación dolorosa del viejo sueño europeo de civilización.
La ocasión que se presenta constituye una oportunidad para valorar si Europa se reinventa o sólo está mostrando “las europas” que lleva consigo y que despiertan un sentido de pertenencia singular en otras latitudes geográficas. Esta idea se pone de manifiesto en el análisis de contenido de las tres series de ficción escogidas para este estudio. En concreto, Heimat, la otra tierra conecta con una operación inevitable de re-interpretación de la Historia que lleva experimentando la ficción alemana, al menos, de manera general desde los años 80. El uso de una óptica productiva en significados pasa por la búsqueda de las causas del horror de la II Guerra Mundial y sus secuelas en Alemania y en el resto de Europa, como continente ligado al destino de esa nación. No en vano, la serie Heimat narra la historia de Alemania desde 1919 a 1980 (Geisler, 1985). Por ello, otro ejemplo necesario de esta corriente se encuentra en Unsere Mütter, unsere Väter (Hijos del Tercer Reich, Kadelbach, ZDF, 2013), mini-serie de tres capítulos en los que se cuenta la vida de un grupo heterogéneo de jóvenes amigos alemanes durante la IIGM y cómo cada uno se resiste a su manera al sistema nacionalsocialista, convirtiéndose así en víctimas de un destino nacional no escogido. A esta tendencia a la re-escritura revisionista -de corte reparador- del relato nacional se han sumado obras audiovisuales de reciente aparición como la serie israelí Shtisel (O. Elon, 2013-2016) o la mini-serie germano-estadounidense Unorthodox (M. Schrader & D. Feldman, 2020). En ellas, se dibujan dos retratos inversos de la comunidad judía. En Shtisel se muestra la vida ordinaria de una familia jaredí en el barrio ultraortodoxo de Geula en Jerusalen; en Unorthodox se abunda en la relación por contraste de una comunidad ultraortodoxa asquenazí de un barrio de Nueva York con un Occidente, post-bélico y postmoderno, respectivamente. En el centro de Europa, la protagonista de Unorthodox, Esty, encuentra la liberación y el sentido de su vida; para la familia Shtisel, y más, en particular, para el rabino Shulem Shtisel, la relación y comunicación con su origen simbolizado en “la madre” se da en yiddish, una versión del alto alemán con reminiscencias hebreas y eslavas -aquilatado con el tiempo desde la Edad Media, como herencia de su cultura asquenazí- y no, en hebreo puro. En cambio, Heimat, la otra tierra representa la emigración de una parte de Europa que sueña con ampliar los horizontes en América, como tierra de oportunidades. En contraste con este sueño liberador, aparece la Alemania improductiva. Mientras que el sueño se gesta en Alemania, su realización jamás se puede cumplir en su suelo: ya no puede albergar a ciertos habitantes y los expulsa lejos de ella, para reparar quizá los daños irreversibles que la han aniquilado y seguir construyendo “Europa” en otro lugar. En esta línea, tanto judíos como alemanes asumen el mismo papel de emigrantes, pero emigrantes del sueño europeo. Convertidos en parias del mundo, establecen un vínculo con Europa cuyo símbolo será Alemania, para bien o para mal. Gravitando entorno a las oportunidades que ofrece la conquista de la libertad, el uso de la razón y la democracia, para algunos de estos emigrantes la nueva patria está también en los límites.
La reaparición del asunto judío junto a la conciencia europea alemana en la representación audiovisual puede ofrecer algunas pistas del estado cultural en el que se hallan ambos temas. A través de dos variables esenciales para definir la identidad europea, el sentido de patria y el de diáspora, se reflexiona sobre el mito de Europa, desde ambas ópticas.

What does it mean to be German, or to some extent, of German-descent, in Brazil nowadays? In Brazilian society today, there is a social scale:  the whiter one is, the greater one’s social status. That means there is a positive correlation between the whiteness of one’s skin and social position. Therefore, inside our society, the myth of “whiteness” is directly connected with one’s ascendency; even if someone is not really “white”, it is highly important to be of European descent.
These imaginary and social practices can be found in small towns in the western part of the State of Paraná. Migrants, from Rio Grande do Sul, mainly of German descent, founded many cities in the middle of the 20th century.  Decades later they still cultivate “Germaness” as a way of setting them apart from the general population.  They have created an image of themselves as disciplined, organized, workers, putting them in sharp contrast to the stereotypical image of Brazilians.
Marechal Candido Rondon in the State of Paraná is a typical “German” city. There are many buildings emulating “German” style (fachwerk), restaurants, festivals, names of streets or names of buildings, associations and so on.
Our work will explore how these practices demonstrate the imaginary of Brazilian on our society. We will argue that being a “V.I.P.” in our society is a continuity of our imperial past where the difference among white, nonwhite, but free, and slave was our mark and that, therefore, these mentalities still persists in modern Brazil.

German immigrants in the 19th century settled a “belt” of territory that stretched from Galveston and Houston on the east to Kerrville, Mason, and Hondo in the west, from the coastal plain in the south to the semiarid Hill Country in the north.

After the Nazi defeat in WWII, East and West Germany were separated-with West Germany controlled by Western democracies (US, Britain, France) and East Germany under the USSR. The difference in the governance and prosperity of the two sides of Germany has been well-documented-a parliamentary democracy and market economy helped rebuild West Germany while the communist philosophy of the USSR implemented through the German Democratic Republic (GDR) held East Germany back in nearly every measurable aspect. However, it's less known how East Germans coped with their lives under the USSR, and the cultural impacts of the unification of Germany on East Germans. After the Berlin Wall fell on November 9th, 1989, East Germans were jubilant, as expected. But their joy wasn't permanent and many cited feeling nostalgia for their lives under the communist regime-a phenomena German historians refer to as Ostalgie. Ostalgie is the nostalgia that many East Germans felt a few years after German unification, even though they struggled with life under the GDR. Although there is limited literature and research published on this topic, many historians have been fascinated by this Ostalgie. It's almost unimaginable that a significant percent of former East Germans viewed their lives under the GDR-with limited food, poor living conditions and technology, and little social mobility-favorably to post-unified Germany, which offered substantially more economic and political opportunity. With analyses of original German novels, films and interviews, this paper aims to further explain the causes of East German nostalgia by reviewing how East Germans coped with life under the GDR and the unbalanced interweaving of East and West German culture after unification. Additionally, this paper will focus on three components of East German culture under the GDR that contributed to East German nostalgia and still exist in modern Germany: Die Ampelmann, Trabi, and Spreewald pickles.

Open Access Publication: https://www.palgrave.com/gp/book/9783030277895

Abstract:
This book explores the interrelation between diversity in migrants’ internal relations and their experience of inequality in local and global contexts. Taking the case of Hamburg-based Iranians, it traces evaluation processes in ties between professionals – artists and entrepreneurs – since the 1930s, examining migrants’ potential to act upon hierarchical structures. Building on long-term ethnographic fieldwork and archival work, the book centers on differentiation, combining a diversity study with a focus on locality, with a transnational migration study, analysing strategies of capital creation and anthropological value theory.

The analysis of migrants’ agency tackles questions of independence and cooperation in kinship, associations, transnational entrepreneurship and cultural events within the context of the position of Germany and Iran in the global politico-economic landscape. This material will be of interest to scholars and students of anthropology, sociology, migration, urbanism and Iranian studies, as well as Iranian-Germans and those interested in the entanglement of global and local power relations.

This chapter presents an analysis of how migrants were represented in the Turkish media after the historic , cultural, and socioeconomic development of the labour migration that started in the 1960s from Turkey to Germany. In this respect, the aim of the study was to reveal how a public television channel covered "guest worker" experience through its broadcasts. In the meantime, the news programs that the Turkish Radio and Television Corporation (TRT) produced about the migrants that went to Germany in the second half of the 20th century have been analyzed via content analysis method. This study explored the media representation of migrants' families including working women and young people; the manner in which the challenges of migrants' families were portrayed in the public space through public broadcasting; the projection of the politics of governments regarding the migrants; and the exposition of the transnational space where the migrants carry out their socio-cultural productions in Germany.

Este artigo problematiza o processo de constituição do roteiro turístico Rota Romântica ao longo do trajeto de catorze municípios de colonização alemã na região nordeste do estado do Rio Grande do Sul. Busca compreender o modo pelo qual sua configuração suscitou profundas restruturações políticas, econômicas e sociais, colocando em jogo novas relações entre a cidade e seus habitantes, entre natureza e cultura, que passam a informar os cálculos em torno dos benefícios que a indústria turística poderá trazer à região. Metodologicamente, o artigo concentrase
na análise de entrevista realizada com seu atual presidente, de materiais de divulgação diversos, bem como da vida social de dois comércios familiares locais em reformulação. Reordenada em torno da nova gramática do mercado turístico, as disputas semânticas trouxeram consequências não somente para a construção de diferentes modalidades ou aptidões turísticas no interior da região, como também para a recomposição da vocação étnica e comercial dos mercados locais.

A short but significant episode in the debate over Lutheran identity in America.
Friedrich Schmidt, with the help of the Pennsylvania Synod, began a German-language Lutheran newspaper, in August 1838.  His paper was the first, nor the last of its kind.  Initially, Schmidt and his Lutherische Kirchenzeitung got along quite well with Benjamin Kurtz and the Lutheran Observer.  Indeed, Kurtz chaired the committee that launched the Lutherische Kirchenzeitung and Schmidt’s first number spared no praise for the Lutheran Observer.
Each paper seemed to have an unwritten agreement to be the primary Lutheran paper for its own language sphere.  However, over the years it became apparent that the differences between the papers were much deeper than the language.  In 1841 Schmidt commented that the Lutheran Observer was always defending and recommending the new measures, which would include revivals and altar calls and so forth, while the Lutherische Kirchenzeitung was always defending and recommending Old Lutheranism.  It seems as if Schmidt kept his concerns to himself until he published a letter to the editor in which the writer complained that the Lutheran Observer had, in poor taste, attacked the chorrock, the traditional liturgical garb of Lutheran pastors.  The Observer declared that the LKZ was now its opponent.  So Schmidt responded by denouncing the Observers various unLutheran, (Schmidt called them unchristian) views on Baptism, the Lord’s Supper, and so on.
At the heart of the short newspaper war, which went back and forth like an ugly comment section on a controversial social media post, was the argument over the Church.  Kurtz, SS Schmucker, and others would argue that the American Lutheran Church had never been strictly confessional.  American Lutheranism was its own brand of Lutheranism.  (It just so happened that it largely mirrored and conformed to mainstream American Christianity which was dominated by Calvinism).  Schmidt was likely the first in 19th century America to so publicly argue that true Lutherans were identified by holding to the Lutheran Confessions because they correctly confessed the teachings of the Scriptures.
While some “American Lutheran synods” denounced Schmidt for being a divisive influence (he reportedly had 1800 subscribers compared to Kurtz 3000), the Pennsylvania Synod stood by him.  Schmidt’s stand and battle, would challenge many heretofore indifferent Lutherans to examine doctrinal issues and ask, were they genuine Lutherans, or not?

The publication Objects Before and After the Wall unfurls from TIER Berlin's synonymous collaboration with Tlaxcala 3. Over the course of 2019, and culminating on November 9th at the 2nd International Encounter of Objects and Walls, TIER and Tlaxcala 3 hosted a trans-Atlantic exchange that was realized through a public program of screenings, workshops, readings and conversations. In Mexico City, special attention was paid to the development of border walls in Latin America and their ensuing conflicts and contradictions. In Berlin, certain attention was given to the role of the Berlin Wall as a historical site of ideological confrontation, as well as its continued presence as a contemporary media avatar. The publication Objects Before and After the Wall collects 10 distinct contributions in a variety of formats—five selected by Tlaxcala 3 in Mexico City and five selected by The Institute for Endotic Research in Berlin—alongside responses by the organizers, Tlaxcala 3 (Ali Cotero and Clara Bolivar) and TIER (Benjamin Busch and Lorenzo Sandoval).
Contributions by: Rodolfo Andaur, Diana Buitrón, Eli Cortiñas, Marisol García Walls, Francisco González Castro, Manuela Koelke, Daniela Medina Poch, Alberto Pacheco Benites, Hito Steyerl, Sung Tieu with text by Karen Fiss

Immigration has increased over the last 50 years, particularly in OECD member countries. During the last quarter-century, the number of international migrants has nearly doubled to more than 240 million. Increased mobility means that the movement of people across the world in the future will become more complex and pose new policy-making challenges ...

Książka Wanat choć zahacza o politykę, napisana jest jednak z perspektywy  jej pozornego marginesu. Oto do głosu dochodzą dzisiejsi zwykli-niezwykli mieszkańcy Niemiec, migranci ze wszystkich stron świata, podstarzali buntownicy, squotersi, punki, hipisi, przedstawiciele środowisk LGBT, prostytutki, kolorowe ptaki i zwykli mieszczanie. Jest też i emigracyjno-matrymonialna historia własna autorki z nierzetelnym niemieckim adwokatem i panem Safari w tle. Autorka zdaje się przede wszystkim wsłuchiwać i notować, wyciągać z opowieści zasłyszanych od swych rozmówców jedynie esencję, która pozwoli pokazać jej, jak wielkie przemiany dokonały się za naszą zachodnią granicą i jak złożona jest dziś odpowiedź na pytanie o to, kim są współcześni Niemcy jako zbiorowość i jak trudno im dziś zdefiniować własne „My”.

La médiation artistique entre la France et l’Allemagne évolue en fonction du contexte socio-politique. Ainsi, à la fin du XVIIIe siècle et dans la première moitié du XIXe, de nombreux Allemands viennent s’installer en France. Parmi eux, les musiciens et les éditeurs de musique facilitent les échanges entre les deux pays. Tel est le cas sous la Monarchie de Juillet, où un dialogue s’établit entre l’environnement de la Neue Zeitschrift für Musik à Leipzig et celui de la Revue et Gazette musicale à Paris. La situation est tout à fait différente après la guerre franco-prussienne, où les compositeurs français s’approprient la musique allemande afin de construire leur propre « musique sérieuse ». L’intensité de la médiation franco-allemande varie en fonction des événements politiques, de la circulation des musiciens et de la situation du champ artistique en France et en Allemagne. Des phases d’intense médiation entre les deux pays (1760-1802, 1815-1848 et 1871-1905) font face à des périodes de latence (1802-1815 et 1848-1871). La conférence traite des thèmes suivants :
1. Les émigrés allemands à Paris 1760-1848
2. Beethoven, un héros franco-allemand 1828-1848
3. Le Nouveau Weimar, avant-garde franco-allemande 1848-1861
4. La "médiation hostile" après 1871