The Obscured Story of the International Criminal Police Commission,Harry Söderman,and the Forgotten Context of Antiziganism

The Interpol predecessor, the International Criminal Police Commission (ICPC), gradually came under the control of the Nazi Regime. Besides the task of combatting ‘ordinary criminality’, it, since 1934, had ‘combatting of the Gypsy plague’ on its agenda. The Swedish contacts were handled independently by the head of the Swedish forensic institute (SKA), Harry Söderman, who had good contacts with the ICPC presidents Heydrich and Nebe. This essay discusses, from a Swedish perspective but also with an international comparative view, critical and apologetic discourses on the ICPC Nazification and antiziganism. It focuses on available ICPC files at Riksarkivet and their archival surroundings, which lead to the Sandler Commission’s investigation of police collaboration against the Scandinavian sabotage and resistance organization Wollweber. A main conclusion is that the informal network character of the ICPC and its lack of transparency discouraged critical reflections on this Nazification, and, to this day, obstructed a break with antiziganistic police traditions. In contrast to the independent inquiry commissions of Switzerland and Norway, which discuss the context of antiziganism and the ICPC, the selective governmental initiatives in Sweden have until now neglected the topic. The essay also discusses the problematic ICPC source material situation.     

The nature of the times deceas'd

The essay reflects on the nature of time as a cultural function, especially in the light of the ‘heritage industry’ of the 1980s. In trying to identify the nature of some changes in relationships between pasts and present in the 1990s, the author suggests the concept of ‘post‐heritage’, defines it, and glances at its applicability to 1994.     

Loyal citizens or dangerous stateless refugees? The ‘Armenian Question’ in World War II Romania, 1940–44

After the massacres and genocide perpetrated by the Ottoman Empire, thousands of Armenian refugees arrived in Romania and reinvigorated the local minority group (native Armenians), which at that time was mostly assimilated. While native Armenians were citizens, the refugees were stateless people holding Nansen passports. From the 1930s on, and especially during the Antonescu regime (1940–44), the legal status of Armenians, especially of Nansen refugees, worsened due to the rise of ethno-nationalism, particularly in the economic area (a process called Romanianization). This article investigates the ‘Armenian Question’ in World War II Romania, including its connection with the ‘Jewish Question’. Believing that Nansen Armenians were disloyal to Romania—because some of them wanted to repatriate to Soviet Armenia and engaged in communist and fascist revolutionary organizations—and profited from the Romanian economy, and especially from Romanianization, the Antonescu regime treated this group as dangerous foreigners and subjected them to police surveillance and legal and economic persecution, resembling, to a certain extent, its antisemitic policy. However, Antonescu did not push the persecution of Nansen Armenians too far and, in general, they fared better than the Jews.     

Cougar figures,gender, and the performances of predation

This article considers how nonhuman animals are enrolled in the construction of gendered identities. Specifically, I interrogate two gendered figures with which I was repeatedly confronted over the course of researching cougar–human relationships on Vancouver Island, home to what is estimated to be North America's densest population of cougars. The first figure, Cougar Annie, was a woman ‘settler’ on western Vancouver Island, reputed to have killed over 100 cougars in her lifetime and now celebrated as a strong, independent female. The second figure is a contemporary trope, an older woman who expresses interest in younger men, known in slang speech as a ‘cougar’. Both figures are intimately bound to a third figure, the animal cougar, Puma concolor, whose material–semiotic relationship to humans both performs and is performed by ‘cougars’ and Cougar Annie. Haraway's conception of figures as embodied and performative mappings of power is central to this article's discussion, which lies at the intersection of animal studies, more-than-human geographies, posthumanism, and feminist science studies. Methodologically, I draw on interviews and archival research to trace the historical and contemporary specificities of these two figures – Cougar Annie and ‘cougars’ – revealing how they are informed by, and simultaneously produce, uphold, and perform, gendered understandings of the relationship between humans and cougars, predator and prey, humans and animals, and culture and nature.     

The signory and its supporters: the Este of Ferrara

The signory of the Este, like that of other contemporary signori, was officially inaugurated with a public election. The ‘people’ (popolo) of Ferrara thereby instated an hereditary ruler who had absolute powers over the city. This election, together with the fact that there were no successful rebellions against the Este, has led some historians to argue that these signori achieved an implicit understanding with the ‘people’ of Ferrara.The evidence of contemporary chronicles, though often ambigous, does not support this view. Likewise, the legislation of the first Este signore demonstrates a desire to suppress the ‘people’ rather than to co-operate with them. The group whose support was essential to the Este was the nobility; chronicle and archival evidence indicates that the Este considered this group to be the very basis of their signory. The interests of the nobility, as well as the need to maintain good relations with Venice, made far more impact on Estense policy than did the wishes of the ‘people’.     

Contingent meanings,shifting practices: grandmother to grandmother solidarity as transnational feminist praxis

Abstract

While ‘solidarity’ is frequently evoked in transnational feminisms, it is less clear how this concept is understood and practiced among different actors in different contexts. This article addresses this limitation by investigating a movement of some 10,000 older Canadian women who, drawing on longstanding commitments to feminist advocacy, have mobilized over the past decade in solidarity with ‘grandmothers’ impacted by AIDS in southern Africa. The article investigates one pivotal development within this movement as an entry point to consider the productive friction surrounding transnational feminist practice more broadly: the splintering of the campaign in 2011 into separate advocacy and fundraising networks. Drawing on archival materials and interviews, the analysis depicts how changing perspectives on advocacy within the movement, which became most evident in this splintering, provide critical insights into thinking about the complexities of ‘solidarity’ as transnational feminist praxis. In particular, it extends existing scholarship on solidarity-building, suggesting that theorizing ‘solidarity’ in this context requires an understanding of its contingent practices. It also draws on older Canadian women’s reflections to challenge notions that ‘Second Wavers’ do not adequately grapple with how differences in power and privilege shape and inform their movements.     

‘Culture’, ‘sustainable development’ and cultural policy: a contrarian view

Abstract

This essay offers a critical analysis of the ‘culture and sustainable development’ discourse, notably among cultural activists and in actually existing cultural policy. It interrogates the utility of the narrative, seeks to uncover the semantic manoeuvres it employs and challenges the conventional wisdom it represents. The essay first explores the itinerary of the ductile notion of ‘sustainability’, the ways in which it has been stretched far beyond the original intent of those who coined the term, and identifies the conceptual discontents that this semantic multiplication has entailed. It hypothesizes that precisely because the term ‘sustainable’ and its derivatives are so acceptable and malleable at the same time, they have been easy to yoke to the bandwagon of the many-faceted and totalizing process that is ‘development’, allowing many different actors to project their interests, hopes, and aspirations under this composite banner. The essay then analyses the campaign to make culture ‘the fourth pillar of sustainability’ under the banner of the movement called ‘Agenda 21 for Culture’. It concludes with a plea for a return to the original ecological focus of the term ‘sustainability’ – notably as regards climate change – and outlines some cultural policy responses such a focus can and should generate.     

New Data on the Exploitation of Obsidian in the Southern Caucasus (Armenia,Georgia) and Eastern Turkey,Part 1: Source Characterization

A large analytical programme involving both obsidian source characterization and obsidian artefact sourcing was initiated recently within the framework of the French archaeological mission ‘Caucasus’. The results will be presented in two parts: the first part, this paper, deals with the presentation and characterization of obsidian outcrops in the southern Caucasus, while the second presents some results obtained from a selection of artefacts originating from different Armenian sites dated to between the Upper Palaeolithic and the Late Bronze Age. The same analytical method, LA–ICP–MS (laser ablation inductively coupled plasma mass spectrometry), has been used to characterize all the studied samples (both geological and archaeological). This method is more and more widely used to determine the elemental composition of obsidian artefacts, as it causes minimal damage to the studied objects. We present in this first part new geochemical analyses on geological obsidians originating from the southern Caucasus (Armenia, Georgia) and eastern Turkey. These data enhance our knowledge of the obsidian sources in these regions. A simple methodology, based on the use of three diagrams, is proposed to easily differentiate the deposits and to study the early exploitation of this material in the southern Caucasus.     

Resistance politics of non-violence: Jean Paulhan’s ’Fautrier the Enraged’ (1943)

ABSTRACT

The idea of adequately ‘representing’ violence was an important point of discussion amongst Resistance artists and intellectuals at the time of the French Occupation. In particular, intellectual resistant Jean Paulhan had written on the subject in his text introducing Jean Fautrier’s retrospective exhibition of November and December 1943 in occupied Paris, ‘Fautrier the Enraged’. While the thematic of the exhibition proposed an academic and traditional subject matter, Paulhan demonstrated that Fautrier’s typically matierist and anti-naturalistic approach was instrumental in ‘suggesting reality’. Fautrier’s individual creative process, Paulhan argued, led to a transparent experience to be shared between viewer and artist not only on an aesthetic level, but also from a political point of view. At the time of ‘Fautrier the Enraged”s writing, Paulhan had indeed been concerned with issues of political engagement, as is evident from his essay ‘The Flowers of Tarbes or Terror in Literature’ (1941), which reflects upon the human condition and is concerned with reconciling poetry, politics and ethics. The author believes that such questions were being addressed in Paulhan’s text on Fautrier and by Fautrier’s art and that an aesthetic reading of Paulhan’s text is inseparable from a political interpretation of Fautrier’s art within the context of the Occupation. Indeed, the aesthetic criteria used in Paulhan’s text as framework to his argument were then loaded with political meaning. For instance, Paulhan considered virtuosity as an essential artistic characteristic to be opposed to the art of imitation based on the technical ability to observe and simulate ‘nature’ as imposed by the occupants. With excerpts from Paulhan’s essay and exchange of letters with Fautrier as well as visual analysis of some of the artworks presented in the exhibition, this paper deals with the wider issues of ‘representation’ in the historical and cultural context of the Second World War in France.     

Beyond Continents,Colours, and the Cold War: Yugoslavia,Algeria, and the Struggle for Non-Alignment

While historians are paying greater attention to the role of the post-colonial Third World in international affairs, there is a tendency to focus on North–South relations and the discourse of the 1955 Bandung Conference. Relying principally on Yugoslav and Algerian archival sources, this paper re-emphasises the dynamic historicity of ‘Third Worldism’ and the significance of ‘South–South’ connections. It explores the evolution of the Third World movement in the decade following Bandung, when smaller countries and non-state movements exerted greater influence while larger actors, such as India and China, quarrelled. The founding of the Non-Aligned Movement (NAM) in 1961 represented a victory for smaller actors who took a more provocative and subversive approach to international relations, to the extent that NAM was a means for the weak to wage the cold war on their terms. Over the following half-decade, Non-Alignment supplanted Afro-Asianism as the primary organisational concept for the Third World, confirming that the Third World was a political project with a potentially unbounded membership rather than the expression of a non-Western, non-white identity.     

Review articles La justice comme nouvelle scène de la démocratie

Over 50 years have passed since the 17 October 1961 massacre and, though the event has gained wider recognition, it still occupies a tenuous place in French history. Scholars have turned to fictional literary and filmic representations of the massacre that have appeared since the 1980s, but have largely overlooked its commemoration in music. In this essay, the author analyses two works: French rapper Médine's song ‘17 octobre’ (2006), which reimagines the massacre from the perspective of a witness who dies, and an Internet montage video (2008) which sets Médine's song to archival and non-archival video clips. Both the song and montage highlight the limits of official historical discourse through a variety of practices, including manipulating perspective, sampling and putting 17 October into dialogue with other obscured histories. The historical and historiographical work these texts accomplish illustrates the potential of such media to construct a postmemorial archive that blurs boundaries between archive and fiction, creative works and history.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

A critical view of the anthropology of religion

Anthropologists who write textbooks or teach undergraduate courses on the topic of ‘religion’ ought to be more aware of the tradition of critique by religious studies academics of their shared central category. There is a large and growing literature on the modern invention of religion and religions since the colonial era, and the radical shifts in meaning that have occurred in English and other europhone vernaculars since the 17th century. This literature is widely ignored by anthropologists who claim expertise on ‘religion’. ‘Religion’ is a complex, contested product of colonial and class power relations and has been used to control and classify peoples everywhere. The author suggests that the category religion emerged as a placeholder during the colonial era for any institution or practice that impeded (male) private property interests. The idea of ‘religion’ is by no means as innocent and neutral as it appears.     

What He Thought…What He Did: An Archaeological Study of the Persian Gulf Coasts Colonial Sites of Sheikh Khazal Khan in the Early Twentieth Century

Iranian colonial sites on Persian Gulf coasts include eighteenth-century Portuguese fortresses and graveyards on the islands of Hormoz and Qeshm and twentieth-century British colonial missions in southern Iran and Kuwait. Sheikh Khazal Khan, an Iranian Arab, who lived in the early twentieth century, ruled Khuzestan and counseled the governors of Kuwait. He also apparently worked as Great Britain’s political dependent in the region at least from 1890s. He constructed five palaces on the shores of southwestern Iran and two in Kuwait. The author excavated these sites in 2008. Khazal’s identity is a problematic subject in contemporary Iranian history. He is judged variously as a spy (for most Iranians) and as a hero (for Pan-Arabs). Introducing Khazal Khan’s Persian Gulf coastal architectural data, this essay explains the context in which these colonial architectural units were constructed. The patterns of this colonial process are used to interpret Khazal’s identity, based on the material culture of the era.     

The signory and its supporters: the Este of Ferrara

The signory of the Este, like that of other contemporary signori, was officially inaugurated with a public election. The ‘people’ (popolo) of Ferrara thereby instated an hereditary ruler who had absolute powers over the city. This election, together with the fact that there were no successful rebellions against the Este, has led some historians to argue that these signori achieved an implicit understanding with the ‘people’ of Ferrara.The evidence of contemporary chronicles, though often ambigous, does not support this view. Likewise, the legislation of the first Este signore demonstrates a desire to suppress the ‘people’ rather than to co-operate with them. The group whose support was essential to the Este was the nobility; chronicle and archival evidence indicates that the Este considered this group to be the very basis of their signory. The interests of the nobility, as well as the need to maintain good relations with Venice, made far more impact on Estense policy than did the wishes of the ‘people’.     

Hegel and Clausewitz: Convergence on Method,Divergence on Ethics

The Hegelian influence in Clausewitz has far more often been stated than it has ever been qualified, quantified, or verified. Perhaps the error was to try to ‘prove’ such a link, rather than focus on what such a convergence consists of and what it means, regardless of how it happened. Using both a historical and a linguistic argument, this essay delineates early writings that are devoid of any Hegelian similarities from those later in Clausewitz's life where a convergence of ideas becomes manifest. A counterpoise to Raymond Aron's overall dismissal of the link between the two authors, this article nonetheless reaches a limit as well: though they agreed in many ways in their methodology, the two fathers of the ‘dialectical war theory’ diverged quite dialectically on ethics. Hegel understands war as an inherently justified ‘right’ of the state, while Clausewitz sees it rather as the neutral ‘instrument’ of a moral agent, the state. The author traces this divergence to a missing link: a foundational aspect of Hegel's method regarding the nature of subjectivity and objectivity is absent from Clausewitz's work, and this appears to generate the impasse. The essay provides grey tones to arguments on either side of the debate about influences, or lack thereof, which have strayed too far into shades of black and white.     

Losing the Forest but not the Stories in the Trees

In 1922, F.E. Williams began his first assignment as the Australian Territory of Papua's assistant government anthropologist in the Purari Delta. During this eight-month trip, Williams obtained information on daily life, social relations, material culture, as well as religious beliefs and practices. He collected ethnographic specimens, made sketches and took some 96 photographs and used 29 of these photographs in his 1924 monograph The Natives of the Purari Delta, a publication that subsequently came to define the area for Europeans. However, Williams obscured the culturally specific ways in which Purari histories were locally reproduced and understood. This essay highlights a long-term ethnographic trend by which communities of the Purari have been portrayed as without ‘history’ or as having only a rudimentary historical consciousness and suggests that, despite this ‘particular bundle of silences’, the Purari is not without ‘important stories’.