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The adoption of the Universal Declaration of Human Rights in 1948 was a landmark event, encoding the lessons learned from five years of total war on the European continent. The debates over the universality and inalienability of rights that dominated the writing of the document brought together statesmen and -women from across the world. But, one state was conspicuously left out of this discussion: Germany. The defeated state’s exclusion was understandable given the violence, destruction, death, and genocide the Nazi regime had unleashed on the European continent from 1939 to 1945. In many ways, it was Germany’s waging of the Second World War and their perpetration of genocide that created the urgency for a document that codified the most basic rights of men and women in the immediate postwar years.
As Hannah Arendt anticipated in 1951, refugees have become a major issue in contemporary societies. Writing just three years after the Universal Declaration of Human Rights had been adopted in 1948, Arendt argued that refugees exposed a fundamental tension between universal human rights and the sovereignty of nation-states. For Arendt, human rights were an abstraction; the only real rights were those possessed by citizens.
"There’s nobody left". Anti-Semitic exclusion and persecution in Rauischholzhausen, 1933-1942
(2018)
"I just can’t go back there. [...] I [would] like to go once more to Holzhausen, to the cemetery, and to Kirchhain. I want to see, but ... there’s nobody left." – Martin Spier, New York City 2009.
The people no longer left there are the Jewish residents of Rauischholzhausen. They were persecuted and deprived of their rights, then expelled and murdered. At the same time, the history of Jewish life in this village goes a long way back, as does the antisemitism there. In 1933, the village still had 20 Jewish residents.
On September 6, 1942, the last 18 Jewish individuals from Rauischholzhausen and the surrounding areas were forced onto lorries at the village square and transported from there to Theresienstadt. Three of them survived the Holocaust, returning to the village in 1945.
This book is the result of searching for those who are missing and the reasons for their absence. It is the result of an extensive search in archives and conversations with contemporary witnesses from the village. Yet, in particular, it is the result of conversations with four Jewish survivors, the siblings of the Spier family. On the basis of their memories, this book attempts to describe those years between 1933 and 1942—years that beggar description. It presents a history of events in Rauischholzhausen that developed their own dynamic and that in many respects preempted the state’s policies of exclusion and persecution.
In this issue
(2017)
This article examines the rise of aeromobile sprawl, which is defined here as aviation’s socio-environmental impact on people, places, and things, in Canada during the 1970s. It links aeromobile sprawl largely to state-led airport development and the effect that upgrading, expanding, and building new airports had on communities and landscapes. Accordingly, it shows that while aeromobile sprawl was to some extent an outcome of postwar developments not limited to aviation, the Canadian government and its partners also contributed to sprawl by endorsing various policies and strategies that shifted over the period in question. At the same time, these actions did not go unnoticed. Public critiques of aeromobile sprawl emerged as people increasingly objected to larger and busier airports operating near populated and non-industrial areas. This article demonstrates that debates in Canada about airport development and the rapid growth of aviation revealed sharply diverging views about how to best accommodate the mobility requirements of mass air travel within the country’s natural and built environments in the 1970s.
Koyaanisqatsi is a cult American movie and a reference point for many viewers. A strong critique of modernity, a manifesto against industrialization, as well as an artist’s view of the brutality of humankind against nature, its enthralling rhythm and music, sublime images and powerful message are still striking today, 35 years after its production. And, in many respects, the movie has become a cultural landmark about the use of modern technology and the destruction of the natural landscape.
Debating Consumer Durables, Luxury and Social Inequality in Poland during the System Transition
(2017)
This article examines policies and practices related to Turkish teachers in West German schools in the 1970s and 1980s. Different stakeholders in Turkish education in West Germany – school administrators, parents, consular officials, and the teachers themselves – understood the role of these teachers in different ways over time, reflecting contrasting and shifting notions about the knowledge teachers were expected to pass on to Turkish pupils. In the late 1970s, West German officials began to privilege teachers’ status as migrants capable of modeling their own successful integration for pupils, reflecting new assumptions about Turks in West Germany and their futures in the country.
Since the 1950s, cycling policy in China has gone through three phases: from active encouragement (1955–1994) and systematic discouragement (1994–2008) to neglect and ambivalence (since the 2010s). Parallel to the expansion of automobility, the country has been unique in its development of innovations in electric-powered two-wheelers and a vibrant e-cycling practice since the 1980s. Electric bikes have given over 300 million low-status commuters and peddlers access to jobs and housing, even though planners have dismissed them as a problematic ›floating population‹ and remnants of the past. Given China’s current urban sustainable mobility challenges and ambition to become the world’s first ›Ecological Civilization‹ (2013), China’s bicycle industry, e-vehicle manufacturers, and the e-commerce sector may offer an alternative to the US-based ›car civilization‹ if ecological (e-cycles) and social (low-status workers) sustainability are brought into one analytical frame.