Judith Becker Reihenfolge der Bücher

Wie zeigten frühe Massenmedien die Welt? Welche Konstruktionen vom Eigenen und vom Anderen produzierten und vermittelten Bilder und Fotografien in der religiösen Publizistik im Kaiserreich? »Menschen – Bilder – Eine Welt« untersucht erstmals die visuelle Dimension von Missionszeitschriften. Der Band geht von der Beobachtung aus, dass Missionszeitschriften seit dem späten 19. Jahrhundert zu den ersten Massenmedien gehörten, die religiöse, kulturelle und ethnische Diversität visuell konstruierten, (re)präsentierten und in unterschiedlichen Deutungen als charakteristischen Aspekt von »Welt? sichtbar machten. Der Band wirbt für eine interdisziplinäre Herangehensweise an die Analyse missionarisch-publizistischer Bildpolitiken und umfasst Beiträge von Wissenschaftlerinnen und Wissenschaftlern aus u. a. der Geschichtswissenschaft, der Theologie, der Kunstgeschichte, der (Visuellen) Anthropologie und der Germanistik mit Lebens- und Arbeitsmittelpunkt in unterschiedlichen Teilen der Welt.»Menschen – Bilder – Eine Welt« argumentiert entlang drei methodisch organisierter Abschnitte, dass Missionszeitschriften durch ihre spezifische Verwendung von Bildern koloniale und imperiale Räume ebenso mitkonstruierten wie sie auch zeitgenössische Interpretationen einer religiösen und säkularen Expansion Europas (z. B. als Narrative von Kolonialisierung, Missionierung/Christianisierung, »Zivilisierung« oder Modernisierung) Sichtbarkeit verliehen. Damit produzierten und verbreiteten sie nicht nur spezifische Konstruktionen des »Eigenen« und des »Anderen«, sondern boten auch bestimmte Deutungen des Kontakts und der Interaktion zwischen Europa und den Menschen und Gesellschaften in Afrika, Asien und Amerika.

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sie übernahmen manche indische Vorstellung. Die Kontaktreligiosität demonstriert die Bedeutung der interkulturellen Verflechtung für die Europäer."

What happens when people of different cultural, religious, political and social backgrounds live in close contact with each other? This volume focuses on the encounter between European missionaries and indigenous people and aims to illuminate how life in a contact zone changed concepts, attitudes and practices. It collects examples from nearly all world regions from early modern times to the middle of the twentieth century. The contributions discuss the concept of contact zones„, defining them both as spaces where people of different backgrounds actually met and as “imagined contact zones„ between European Christians and those living abroad who insisted on forming one community and thus exchanged ideas, and as “personalised contact zones„ in individuals who transcended boundaries and integrated different backgrounds and attitudes. In each case people, concepts and attitudes changed in the encounter. Practices were modified and new practices emerged. Values and conceptions were transformed. When individuals embodied the contact, however, they often were expelled from the contact zone, especially when they were not recognised as “European„. The volume thus also sheds light on the limits of the contact. By focusing on the results of the intercultural encounter, however, it mainly demonstrates the impact of life in a contact zone on those involved.“

There has been much academic debate over recent years on Europe defining itself over against the »Other.« This volume asks from the opposite perspective: What views did non-Europeans hold of »European Christianity«? In this way, the volume turns the agency of definition over to non-Europeans. Over the last centuries, the contacts between Europeans and non-Europeans have been diverse and complex. Non-Europeans encountered Europeans as colonialists, traders, missionaries and travellers. Most of those Europeans were Christians or were perceived as Christians. Therefore, in terms of religion Europe was often identified with Christianity. Europeans thus also conveyed a certain image of Christianity to non-European countries. At the same time, non-Europeans increasingly travelled to Europe and experienced a kind of Christianity that often did not conform to the picture they had formed earlier. Their descriptions of European Christianity ranged from sympathetic acceptance to harsh criticism. The contributions in this volume reveal the breadth of these opinions. They also show that there is no clear line of division between »insiders« and »outsiders«, but that Europeans could sometimes perceive themselves as being »outsiders« in their own culture while non-Europeans could adopt »insider« perspectives. Furthermore, from these encounters new religious and cultural expressions could emerge.

Focusing on the pivotal period between 1945 and the announcement of the Truman Doctrine in 1947, the essay explores the significance of Eastern Europe and the Middle East in the origins of the Cold War. It critically examines the interactions between the USSR and the US, questioning whether Eastern Europe was central to the conflict or if other regions played a more crucial role. The analysis aims to assess the relative importance of these areas in shaping the early dynamics of the Cold War.

Taking a journey to a foreign country (whether by choice or by necessity), living in another country, meeting with citizens of other countries in one´s own country - all of these are common experiences today that were also made by many people throughout time. This volume studies the historical consciousness of migrants as well as what it means when people from a foreign culture migrate to a new country and their new experiences become enmeshed in their existing historical consciousness. It looks beyond the borders of Europe to ask: How did the arrival of Europeans change the sense of history and the historiography of people living in Africa, Asia or South America?