4. UNHCR notes with concern that although the country acceded to the 1951 Convention and the 1967 Protocol in 1999, incorporation of the 1951 Convention obligations into national legislation and normative acts has been slow and to date Kazakhstan has failed to comply with its obligation to give full effect to the Covenant in the domestic legal order, inter alia providing for effective judicial and other remedies for violations of these rights

United Nations High Commission for Refugees

The Devil's Handwriting: Precoloniality and the German Colonial State in Qingdao, Samoa, and Southwest Africa

German Orientalism in the Age of Empire: Religion, Race, and Scholarship

This article brings together world-systems analysis, which explores how the world's capitalist markets became globally integrated, and sexuality studies for the first time in order to examine how the homo/hetero binary came to integrate and govern sexual organization throughout much of the world. Zooming out from the metropolitan and national frames that have dominated sexual historiography, this article operates at a different scale and order of magnification to explore forms of sexuality shared in whole and in part across the world. My theorization of the sexual world-system aims to understand the encounter between object choice as the organizing dimension of sexuality and its collision with other sexual knowledges and organizations: intimacy, bodily practice, positionality, sexual acts, behaviors, desires, and so forth. Reading across literary, sexological, legal, and religious archives, I examine the relationship between these varieties of sexual knowledge in order to contribute to a comparative study of sexuality and to write sexuality into what Immanuel Wallerstein calls "geoculture."

Conjectures on the Sexual World-System

but one feels that Priestland has ultimately read back into history a thesis that will give him the results he desires in the future. To put it bluntly, in order to prove the kind of thesis that Priestland wishes to get across here, he needs to offer much more than the ‘essay’ in question. He wants to do ‘big’ history; but while noone is suggesting one has to go to Toynbee-esque lengths to do this, 300 or so pages simply won’t wash. One might be a little ungenerous in suspecting that the disclaimer about the book being for a general readership and not an academic study is merely a fig leaf; but nonetheless, the suspicion remains. Of course, the question one must always ask of books like this is: How much is prescription and how much is description? Despite proclaiming in the introduction that he had no intention of prognostication, in the epilogue Priestland allows himself to speculate. What will happen to the merchants now that they have been seen to be wearing no clothes? The merchant, we are told, ‘is rarely overthrown by revolutions . . . History suggests that merchant rule tends to be defeated by its inner flaws’ (pp. 249–50) The problems thrown up by the crash of 2008 will not be solved by tinkering: ‘We need a more fundamental change in both values and power relations’ (p. 251). Somewhat predictably, this involves the merchant being reined in and the sage and the worker being given more of a hand in things. But Priestland’s ultimate recommendation is essentially that a Bretton Woods II should be put together. Unfortunatly, he seems to have no idea how this might be brought about—we are told that conditions today are extremely unpromising (pp. 256–257). Ultimately, Merchant, Soldier, Sage is a lightweight affair. Preistland writes well, and it is certainly no chore to breeze through the 300 or so pages here. But aside from a few interesting insights on the nature of power, there is not much to take away from it. Essentially it is the old cry of ‘why don’t we learn from history’ in a quasi-sociological dress. The problem with arguing that by letting history have its say we can clear the present of indeterminacy, is that history rarely has its say just once—to wheel out a trite-but-true phrase, every generation re-writes its own history.

Foreign Front: Third World Politics in Sixties West Germany

Response to Distinguished Lecture Maureen O. Gallagher I am grateful for the opportunity to read and respond to Thomas O. Haakenson's essay and contribute to a broader discussion of decolonization in the field of German studies, which is a topic long overdue to reach the pages of German Studies Review. Haakenson's thought-provoking essay discusses the decolonial potential of Dada and the avant-garde more broadly. Haakenson's essay reflects on Dada as both an art movement with a specific chronology associated with cities such as Zurich, New York, Paris, and Berlin and connected to the racialized legacies of colonialism and appropriation, as well as an artistic praxis, with techniques such as juxtaposition and obfuscation rife with critical possibilities. This is what is at work in Black Dada, as exemplified by Adam Pendleton's Dada Dancers. As Haakenson describes, Pendleton's use of obscured and layered versions of the source photograph of Dada artists Sophie Taeuber and Erika Schlegel dressed in costumes modeled after Hopi Kachina figures challenges the primacy of the appropriative image, drawing attention back to the original Hopi reference. Pendleton's approach resists simple categorization and allows for ambiguities and double meanings, and it is here, Haakenson argues, that we see the critical power of the avant-garde and Dada's decolonial potential. I find Haakenson's description of Pendleton's methods and this type of critical praxis a convincing account of the potential for this kind of avant-garde criticality, perhaps particularly appealing to those of us who advocate for the centrality of the humanities, in particular world languages, for teaching critical thinking and new perspectives, but I wonder how generalizable Pendleton's approach is. Is the kind of "aesthetic appropriation as a form of intersectional solidarity" that Haakenson describes practicable as a pedagogical and methodological approach in the field of German studies more broadly? I think here of Audre Lorde's reminder that "the master's tools will never dismantle the master's house."1 In his essay, Haakenson engages with Eve Tuck and K. Wayne Yang's groundbreaking 2012 essay, "Decolonization is not a Metaphor."2 Haakenson rightly points [End Page 351] out that theirs is a narrower or more specific conceptualization of decolonization than that which dominates Europe and consequently German studies, exemplified by the title of Ngũgĩ wa Thiong'o's influential 1986 book, Decolonising the Mind, and focusing on the more immaterial impact of colonization on structures and conceptions of knowledge.3 As important as this type of decolonization is, Tuck and Yang bring a more specific focus. When they center the concept of repatriation in their definition of decolonization, they are not primarily talking about the repatriation of cultural artifacts but instead the literal return of the land. For those of us who teach and research in the field of German studies in settler states such as the United States, Canada, Australia, or Aotearoa (New Zealand), we do so on expropriated Indigenous land, and when Tuck and Yang argue against the metaphorization of decolonization, they are asking us to remember this fact. Haakenson's inclusion of a land acknowledgment in his essay is a reminder of this important point. While Haakenson gave his lecture in Berlin, I tuned in live from Kansas City, home to many Indigenous nations, including the Sioux, Osage, Kaw, and Kickapoo peoples. When I began drafting these remarks, I was in an airplane somewhere over the Pacific, embarking on a long-delayed journey to a new academic position in Australia after eighteen months of remote teaching and research, and I finish them from my new office in Ngunnawal and Ngambri country. My story of migration and displacement is not entirely dissimilar to Haakenson's aunt Hiede to whom he dedicates the essay. Haakenson's invocation of the "wonderful world of words" is for me an expression not just of the personal impact that learning German has had on my life and career but also a reminder that German studies is not solely embedded in European contexts. The settler contexts of German studies in which many of us work, teach, study, and research require grappling with a different set of questions and circumstances than... 

Response to Distinguished Lecture

Abstract ,,Die Welten der Manns“ zeichnet die öffentliche Faszination für die Familienbiografie der Manns und ihre politische Relevanz über die Jahrzehnte hinweg nach. Die Manns selbst bastelten schon an einer Familienfiktion, die ihr Leben und ihre Literatur
 als exemplarisch deutsch positionieren sollte. Doch die vielen Migrationen in dieser Familienbiografie, und auch die Weise, in der die Manns im Ausland gelesen werden, zeigen, wie sehr diese Familie auch in anderen Heimaten und Sprachen lebte und schrieb und ihnen letztlich auch heute noch
 zugehört.

Die Welten der Manns

/pdf/freud-1856-1939-und-die-literatur-die-anfange-der-12ogxt5x.pdf

Veronika Fuechtner

Papers

Response to Distinguished Lecture

Die Welten der Manns

Freud (1856–1939) und die Literatur: Die Anfänge der psychoanalytischen Erotik des Lesens

Writing Germany with Brazil: Julia Mann’s Memoir