In my research, I would like to focus on Muslims of Turkish origin living in Berlin. In the methodological part of my research, I will determine and classify who may be referred to as a Muslim (of Turkish origin). I shall answer a methodological, rather tricky, question - how do we classify such a person? Can a Muslim be called someone who attends the mosque on Friday night and maintain his or her religious duties according to the Islamic tradition, or may we call a Muslim someone whose family is of Muslim background?
In the second part, the research will discuss both the ethnicity and religious beliefs of those whom we may refer to as Muslims, as the two aspects are connected. Therefore the second part of my research will be consisted of two partial areas. In the first subarea, I will analyze statistics and academic researches regarding ethnicity and religiosity of Turkish Muslims in Germany, particularly in Berlin, with a closer look at a process of integration, the theories of multiculturalism etc. and their execution in the reality with an aim to find out how (or if) the process of integration has an direct impact on religious and ethnic self-perception of Turkish Muslims. In the second subarea, I will conduct a field research by means of direct interviews in which I will analyze how (or if) Turkish Muslims maintain their religion and ethnic self-determination in a country with Christian and Germanic majority, provided the fact that Berlin is a multireligious and multicultural city. In my interviews, I will attempt to explore religious needs and possible satisfaction/dissatisfaction, measure of integration, communication evaluation with institutions and non-governmental organization that work with Turkish Muslims (both German and non-German citizens).
Based on the interviews and the analysis of scientific researches, I will consequently distinguish means of integration within the society, possible obstacles or advantages of such an act and other specifications of the Turkish Muslims’ self-perspective.
May 30, 2010
May 27, 2010
May 21, 2010
Eszter György - Kreuzberg and Josephstadt
Kreuzberg and Józsefváros (Josephstadt): city quarters in Berlin and in Budapest, where social and urban questions of disadvantaged situation, spatial segregation, different ethnic backgrounds, special educative and cultural programs for integration are quite apparent.
In my research, I would like to compare the social rehabilitation works of Quartiersmanagement of Kreuzberg and the Magdolna-project in the 8th district of Budapest. Both of these city planning programs have been launched at the same time, in 2005 and both provide social participation, integration and development of „difficult” neighborhoods or, put differently, of districts with special development needs. Naturally, it would be a much greater work to analyze in parallel the two programs, and as our research in the frame of the seminar could only be quite restricted, I will simply focus on some points, which, nevertheless, will hopefully reflect on the most important themes of public participation-based district-development.
By interviewing some members of Quartiersmanagement and by observing their work related to the neighbourhood council, I will concentrate on their program themes such as thedistrict culture, the integration of diverse social and ethnic groups, the living environment and public space and the image improvement and public relations.
I hope that by getting closer to the patterns and methods used in Kreuzberg, I can also approach from new perspectives the development projects in the 8th district, whose social history and identity-building is the question of my PhD in Budapest.
http://www.quartiersmanagement-berlin.de
József street, 8th district, Budapest
My fest 2009, Kreuzberg, Berlin
May 19, 2010
Sebastien Gobert - Embassies and ethnicity
Berlin is one of the few places in the world where international embassies are more than diplomatic representations. Indeed, many of them are not just located in pre-existing buildings rented out by foreign governments, as it is the case in most capitals of the world. Following the fall of the Wall and the reunification of the city, Berlin became the capital of unified Germany in summer 1999. Part of the extensive reconfiguration of the urban space was dedicated to building and renovating 'official' edifices to host an entire set of governmental, administrative and diplomatic services. Such a process allowed many foreign governments to build and design their own embassies out of stratch, thus turning their representations into national showcases.
My research focuses on the exhibition and promotion of national and ethnic characteristics through the architectural design of some foreign embassies in Berlin. The way these charateristics are displayed reflects some common understandings on so-called 'national' features these countries wish to promote and be associated with. The embassies of South Africa, India or else Egypt seem to be designed quite explicitely for this purpose. It might as well be interesting to investigate the political dimension of some of the diplomatic buildings, such as the Russian one (still referring explicitely to the Soviet times) or the Nordic embassies (a 'Scandinavic' building hosts the representations of Denmark, Norway, Finland, Iceland and Sweden).
I wish to replace this research in the context of the restructuration of the urban space, since many embassies are located on former segments of the dividing wall and no man's land. I also intend to use the results of my investigation in understanding the renewed strength of Berlin as one of the major European and world capital cities.
Tools/Methods:
Observation of a selection of embassies (Tiergarten, Mitte);
Internet sources on the buildings and architectural styles;
Interviews with members of the embassies' staff and specialists (if possible on weekends)
My research focuses on the exhibition and promotion of national and ethnic characteristics through the architectural design of some foreign embassies in Berlin. The way these charateristics are displayed reflects some common understandings on so-called 'national' features these countries wish to promote and be associated with. The embassies of South Africa, India or else Egypt seem to be designed quite explicitely for this purpose. It might as well be interesting to investigate the political dimension of some of the diplomatic buildings, such as the Russian one (still referring explicitely to the Soviet times) or the Nordic embassies (a 'Scandinavic' building hosts the representations of Denmark, Norway, Finland, Iceland and Sweden).
I wish to replace this research in the context of the restructuration of the urban space, since many embassies are located on former segments of the dividing wall and no man's land. I also intend to use the results of my investigation in understanding the renewed strength of Berlin as one of the major European and world capital cities.
Tools/Methods:
Observation of a selection of embassies (Tiergarten, Mitte);
Internet sources on the buildings and architectural styles;
Interviews with members of the embassies' staff and specialists (if possible on weekends)
Anna Wnuk - Berlin Research Plan
In such a heterogenic city as Berlin the sphere of ethnicity seems to be quite visible and also challenging and exciting. My interests in ethnicity in Berlin especially concern in Jewish culture. I would like to explore ethnicity especially in the city space (architecture) but also among people – inhabitants of Berlin.
Berlin is the specific city, its history is strongly related to Jewish culture and also nowadays we can observe some traces of this past interaction. At the same time in Berlin still live Jewish people and establish a new community. Therefore I would like to research how the Jewish past and the present create contemporary reality of the city.
I would like to examine some former Jewish district (ex. Oranienburger Strasse, Prenzlauer Berg which is now gentrified area and it could be interesting to view how it changes), to find for example Jewish street names, restaurants, shops as well as visit some places which commemorate Jewish culture, such as Jewish Museum Berlin and Holocaust Memorial by Peter Eisenman. What interests me the most is how these places interweave with surrounding area, how contemporary Berlin inhabitants perceive these past traces, are they visible for them, are some monuments significant, maybe some not?
Also important for me, is to scrutinize contemporary Berlin’s Jewish community, its places and people (for example Jewish Community Centre, New Synagogue Berlin - Centrum Judaicum Foundation) in order to study how Jewish and other nationalities/ethnic groups of people live together and how they deal with their traditions. For now I have some questions to consider and I hope I could find more information on some issues, for example: Does the Jewish community lives isolated or maybe they are quite integrated with Germans? Do they want to emphasize their culture background and if yes in what way?
Moreover it seems to be inspiring to examine how such ethnic diversity, in this case Jewish culture, influences on the city space and perhaps generates new places where different cultures merge each other. Such an example perhaps could be the Kreuzberg district which is known as “little Istanbul” and as well there is Jewish synagogue.
Due to the time limitations of the project I do not know if it is possible to carry out my whole research plan, but at least I would like to deal with part of this. My methods of research will be probably: observation, short interviews with inhabitants (ex. passer-bys) and photos.
Berlin is the specific city, its history is strongly related to Jewish culture and also nowadays we can observe some traces of this past interaction. At the same time in Berlin still live Jewish people and establish a new community. Therefore I would like to research how the Jewish past and the present create contemporary reality of the city.
I would like to examine some former Jewish district (ex. Oranienburger Strasse, Prenzlauer Berg which is now gentrified area and it could be interesting to view how it changes), to find for example Jewish street names, restaurants, shops as well as visit some places which commemorate Jewish culture, such as Jewish Museum Berlin and Holocaust Memorial by Peter Eisenman. What interests me the most is how these places interweave with surrounding area, how contemporary Berlin inhabitants perceive these past traces, are they visible for them, are some monuments significant, maybe some not?
Also important for me, is to scrutinize contemporary Berlin’s Jewish community, its places and people (for example Jewish Community Centre, New Synagogue Berlin - Centrum Judaicum Foundation) in order to study how Jewish and other nationalities/ethnic groups of people live together and how they deal with their traditions. For now I have some questions to consider and I hope I could find more information on some issues, for example: Does the Jewish community lives isolated or maybe they are quite integrated with Germans? Do they want to emphasize their culture background and if yes in what way?
Moreover it seems to be inspiring to examine how such ethnic diversity, in this case Jewish culture, influences on the city space and perhaps generates new places where different cultures merge each other. Such an example perhaps could be the Kreuzberg district which is known as “little Istanbul” and as well there is Jewish synagogue.
Due to the time limitations of the project I do not know if it is possible to carry out my whole research plan, but at least I would like to deal with part of this. My methods of research will be probably: observation, short interviews with inhabitants (ex. passer-bys) and photos.
May 11, 2010
Francesca La Vigna - Open air flea markets and ethnicity
Flea market Mauer Park (Prenzlauer Berg)
In a relatively new and open-minded capital city, as Berlin likes to be defined and to present itself to Germans, tourists and to new migrants, traces of ethnicity are latent and visible in every district (with due differences), corners, streets or simply listening to passers-by conversations. An important aspect that makes Berlin less German and accesible at least for the very (long) beginning, is the fact that a newcomer non-German-speacker can survive communicating in English. Nevertheless when thinking about ethnic minorities in Berlin, the Turkish and Polish ones open the list among several groups of migrants coming from east-Europe, Mediterranean area and eastern Asia. Considering the specific physical distribution, the district of Neükolln is the most hetrogeneus in terms of ethnic differences and social inequalities, according to statistic data provided by the Regional Statistical Office (Statistisches Landesamt Berlin. www.statistik-berlin.de). The first pull reason is related to the historical tradition of migration to that area that seems to be confirmed also nowadays (as well as in other parts of the city, but keeping into account the Gentrification and “fashion” factors, too) mainly due to the still relatively low rental prices (a huge percentage of Berliners is tenant rather than owner). Then follow Kreuzberg and its young, alive and artistic-cultural stimulating atmosphere, the touristic new Mitte, Charlottenburg-Wilelmdorf and Tempelhof-Schöneberg in the former western part of the city.
Apart from these kind of analyses there are some Berlin´s peculiar places where it is possible to have a comprehensive overview of such a complex and heterogeneous ethnic mosaic: the flea and food markets. Within them economic activities, cultures, tourism, artistic expressions and ethnicity are melted together.
Mostly during the weekends, markets are present in every district. The nature of sold items is almost the same everywhere (second hands stuff, antiquities, new hand-crafted creations), what makes the difference is the location (pedestrian areas, squares, parks, streets, etc.) and the visitors´s features. Quite often flea markets are also a kind of “established” gathering place for some ethnic groups, whose members not necessarely live in the same neighbourhood.
Research proposal:
After having selected one or more flea markets (according to time schedule and other participants´interests), possibly not the most famous, the research would be oriented to point out some of the main features of each market as a whole, paying attention to: space (how much surpface do they occupy and its conformation, ex. square, street, dismissed factory, etc.), location within the city and Kiez´s peculiarities, average confluence of people, average age of the visitors, ethnic variety.
Turkish market in Maybachufer (Kreuzberg)
Flea Market in Boxhagener Platz (Friedrichshain)
Tools/Methods:
• Continuative observation (from the opening till the closing time) and small written report about it.
• Short questionnaire (to be prepared in cooperation with some expert in the field among the WS participants) or random direct questions to visitors/sellers, whereas it won´t be possible to guess ethnic belonging from physical appearance or spocken languages.
• Photos (they will be commented using all the collected data).
May 6, 2010
Markéta Vrabcová - Research proposal
Interaction between people in the city with different cultural background with view to the phenomenon „Spirit of Place“
During the research in Berlin I would like to follow on the survey" Spirit of Place" of UNESCO sites which is my student project in the framework of my doctoral studies at the Philosophical Faculty of Charles University in Prague.
Detailed description of the project: Spirit of Place
This project is inspired by the conception of genius loci in accordance to Christian Norberg-Schulz (Norwegian architect, architectural historian and theorist):
''Genius loci is a roman term. According to the conviction of the Old Romans any 'independent' being possesses his own genius, such a protective spirit. This spirit revives people and places accompanies them from birth to death and destines their character and disposition (Schulz, Genius loci, 1994)."
The origination of genius loci in cities
The Spirit of Place in cities is something more than we can see on the first view (it´s not only an account of streets, electric lights, trams, telephone boxes, buildings etc.), but behind the view is hidden a message about the society and people who live there.
Places are linked with humans through belief, ritual, magic and religion. Any place present and outward, reflects human and inward, and is a projection of human subjectivity and everyday life.
The importance of genius loci
Spirit of Place is important because of the variety – different content, use, messages in every place.
Variety and meaningful places hence may enlarge well-being and satisfaction with life.
Genius loci of UNESCO sites
Genius loci of UNESCO sites in the world helps people to be intensely aware of their cultural identity and national heritage, and to become proud of it. It also helps develop their sensitivity to the environment by which they are surrounded.
Research
The research for Spirit of Place of UNESCO sites is a qualitative project research based on the method of visual sociology called auto-photography (described by the Polish sociologist Piotr Sztompka). Within this method respondents take a concrete amount of photos related to a theme according to their personal perception and interpretation. The research is usually combined with questionnaires.
The main aim of this project is to find out how the Spirit of Place is perceived and interpreted by people from different parts of world and with different cultural backgrounds.
My project in Berlin consists of two parts:
Part A)
In Berlin I would like to use also the method of visual sociology. I plan to research space around mostly visited historical sites how is it used by people with different cultural backgrounds and how these people interact there between themselves and if it helps them to create positive connections. I plan to take photos and then analyse the collected material.
Part B)
As Berlin is the city with developed alternative artistic scene I plan also research this scene – street art- and how does it reflect multiculturalism in that city.
Additional information
Examples from research:
(Flavien)
Questionnaire:
Personal information:
Sex: male
Age: 22
Nationality: French
Occupation: Student of History
Name of chosen UNESCO site, city, country: Klementinum, Prague, Czech Republic
Date of research: 20/11/2008
Comment on chosen photograph:
I am interested in this picture of Klementinum, because it represents the cultural sides of the place. Klementinum is a national library and in this place are many artworks, temporary or permanent. The building is massive and large but in these walls full of history is hidden a delicacy of culture and knowledge.
(Andrew)
Questionnaire:
Personal information:
Sex: male
Age: 30
Nationality: American
Occupation: Teacher and Journalist
Name of chosen UNESCO site, city, country: Prague Castle, Prague, Czech Republic
Date of research: 20/11/2008
Comment on chosen photograph:
"Standing in Line at Zlata Ulicka"
Zlata Ulicka is without a doubt one of the most famous (and charming!) features of Prazsky hrad! As such it is also very popular with the tourists. Back when I visited Prague for the very first time in 1998, access to the alley was still free of charge and one could also see the little cute houses in full detail. As with all things related to mass tourism, that changed over time, and now there is normally a price of admission to be paid for entrance. The image of all the tourists properly lining up to show their tickets to the policeman standing next to the iconic and also very touristic little guard-house, is quite representative of the general transition that Prague and Prague Castle have made as tourist destinations. While Zlata Ulicka certainly is worth a few Crowns and hence the price of admission, and maintaining and preserving Prague Castle costs a lot of money, there still seems something ideologically wrong with placing a price on the alley. The picture shows how Prague Castle has become both a place of culture and commerce.
(František)
Questionnaire:
Personal information:
Sex: male
Age: 27
Nationality: Czech
Occupation: Student of Music
Name of chosen UNESCO site, city, country: Charles bridge, Prague, Czech Republic
Date of research: 20/12/2008
Comment on chosen photograph:
The spirit of place of Charles Bridge appears in three different plains and all these plains are caught in this photo: 1) river, blocks against the ice, birds, 2) construction of Charles bridge and it´s characteristic shape, arches, patterns of stones, protective pillars against the ice, 3) people, who do something on the bridge - unfortunately usually they are caricaturists or marketeers who want to earn as much as possible from tourism. There are also a lot of beautiful details: paving, sculpture, lamps.
(Tadeuš)
Questionnaire:
Personal information:
Sex: male
Age: 29
Nationality: Czech
Occupation: Student / Teacher
Name of chosen UNESCO site, city, country: Klementinum, Prague, Czech Republic
Date of research: 15/11/2008
Comment on chosen photograph:
The office in the vestibule is a famous place for all university students in Prague. Students from different disciplines meet here. It´s a suitable place for searching in the library funds, having a short rest or getting to know other people. I usually meet here a lot of my colleagues or peers. Students and Klementinum for many years have belonged together. In the atmosphere of old Jesuit wisdom, this hall always appeals more as office. Its appeal is like old and yellowed civil architecture from the early 20th century. I like this place because of that. It breathes on me a dream about a period when any free research and creation will be available for everybody because of a prevailing free time, when this place will be perceived as reader´s place, and when people can freely decide where they want to read a book. During any pause they will be able to share with others their love and passion for books.
During the research in Berlin I would like to follow on the survey" Spirit of Place" of UNESCO sites which is my student project in the framework of my doctoral studies at the Philosophical Faculty of Charles University in Prague.
Detailed description of the project: Spirit of Place
This project is inspired by the conception of genius loci in accordance to Christian Norberg-Schulz (Norwegian architect, architectural historian and theorist):
''Genius loci is a roman term. According to the conviction of the Old Romans any 'independent' being possesses his own genius, such a protective spirit. This spirit revives people and places accompanies them from birth to death and destines their character and disposition (Schulz, Genius loci, 1994)."
The origination of genius loci in cities
The Spirit of Place in cities is something more than we can see on the first view (it´s not only an account of streets, electric lights, trams, telephone boxes, buildings etc.), but behind the view is hidden a message about the society and people who live there.
Places are linked with humans through belief, ritual, magic and religion. Any place present and outward, reflects human and inward, and is a projection of human subjectivity and everyday life.
The importance of genius loci
Spirit of Place is important because of the variety – different content, use, messages in every place.
Variety and meaningful places hence may enlarge well-being and satisfaction with life.
Genius loci of UNESCO sites
Genius loci of UNESCO sites in the world helps people to be intensely aware of their cultural identity and national heritage, and to become proud of it. It also helps develop their sensitivity to the environment by which they are surrounded.
Research
The research for Spirit of Place of UNESCO sites is a qualitative project research based on the method of visual sociology called auto-photography (described by the Polish sociologist Piotr Sztompka). Within this method respondents take a concrete amount of photos related to a theme according to their personal perception and interpretation. The research is usually combined with questionnaires.
The main aim of this project is to find out how the Spirit of Place is perceived and interpreted by people from different parts of world and with different cultural backgrounds.
My project in Berlin consists of two parts:
Part A)
In Berlin I would like to use also the method of visual sociology. I plan to research space around mostly visited historical sites how is it used by people with different cultural backgrounds and how these people interact there between themselves and if it helps them to create positive connections. I plan to take photos and then analyse the collected material.
Part B)
As Berlin is the city with developed alternative artistic scene I plan also research this scene – street art- and how does it reflect multiculturalism in that city.
Additional information
Examples from research:
(Flavien)
Questionnaire:
Personal information:
Sex: male
Age: 22
Nationality: French
Occupation: Student of History
Name of chosen UNESCO site, city, country: Klementinum, Prague, Czech Republic
Date of research: 20/11/2008
Comment on chosen photograph:
I am interested in this picture of Klementinum, because it represents the cultural sides of the place. Klementinum is a national library and in this place are many artworks, temporary or permanent. The building is massive and large but in these walls full of history is hidden a delicacy of culture and knowledge.
(Andrew)
Questionnaire:
Personal information:
Sex: male
Age: 30
Nationality: American
Occupation: Teacher and Journalist
Name of chosen UNESCO site, city, country: Prague Castle, Prague, Czech Republic
Date of research: 20/11/2008
Comment on chosen photograph:
"Standing in Line at Zlata Ulicka"
Zlata Ulicka is without a doubt one of the most famous (and charming!) features of Prazsky hrad! As such it is also very popular with the tourists. Back when I visited Prague for the very first time in 1998, access to the alley was still free of charge and one could also see the little cute houses in full detail. As with all things related to mass tourism, that changed over time, and now there is normally a price of admission to be paid for entrance. The image of all the tourists properly lining up to show their tickets to the policeman standing next to the iconic and also very touristic little guard-house, is quite representative of the general transition that Prague and Prague Castle have made as tourist destinations. While Zlata Ulicka certainly is worth a few Crowns and hence the price of admission, and maintaining and preserving Prague Castle costs a lot of money, there still seems something ideologically wrong with placing a price on the alley. The picture shows how Prague Castle has become both a place of culture and commerce.
(František)
Questionnaire:
Personal information:
Sex: male
Age: 27
Nationality: Czech
Occupation: Student of Music
Name of chosen UNESCO site, city, country: Charles bridge, Prague, Czech Republic
Date of research: 20/12/2008
Comment on chosen photograph:
The spirit of place of Charles Bridge appears in three different plains and all these plains are caught in this photo: 1) river, blocks against the ice, birds, 2) construction of Charles bridge and it´s characteristic shape, arches, patterns of stones, protective pillars against the ice, 3) people, who do something on the bridge - unfortunately usually they are caricaturists or marketeers who want to earn as much as possible from tourism. There are also a lot of beautiful details: paving, sculpture, lamps.
(Tadeuš)
Questionnaire:
Personal information:
Sex: male
Age: 29
Nationality: Czech
Occupation: Student / Teacher
Name of chosen UNESCO site, city, country: Klementinum, Prague, Czech Republic
Date of research: 15/11/2008
Comment on chosen photograph:
The office in the vestibule is a famous place for all university students in Prague. Students from different disciplines meet here. It´s a suitable place for searching in the library funds, having a short rest or getting to know other people. I usually meet here a lot of my colleagues or peers. Students and Klementinum for many years have belonged together. In the atmosphere of old Jesuit wisdom, this hall always appeals more as office. Its appeal is like old and yellowed civil architecture from the early 20th century. I like this place because of that. It breathes on me a dream about a period when any free research and creation will be available for everybody because of a prevailing free time, when this place will be perceived as reader´s place, and when people can freely decide where they want to read a book. During any pause they will be able to share with others their love and passion for books.
Denitsa Ruseva - The Turkish community in Kreuzberg, Berlin
"Kreuzberg is a kind of biotope where different nationalities live, but the environment determines their lives, not their nationalities."
I decided to make a small research of the Turks in Kreuzberg, Berlin, because the story of the “Gastarbeiters” is very interesting for me. I know, that so much is written and spoken about them, that this is like a “cliche”, when we talk about integration and ethnic problems. But I don’t have my personal experience in this field and the problems with the Turks in my country are on different level.
In the 70’s Kreuzberg was an isolated corner, known as one of the poorest quarters in West Berlin, squeezed along a far circumference of the wall where ''guest workers'' from Turkey found places to live. This district is known as “Little Istanbul” for its large concentration of Turkish immigrants and their German-born families. After the fall of the wall Kreuzberg turned to one of Berlin's cultural centers in the middle of the reunified city. Now 40 years later this is an emblematic place for art, culture, contemporary art galleries and night life. The city-district has become known for its bohemian way of life. Today, you can walk through the neighborhood and spot trendy bars and outdoor cafes existing side by side with traditional Turkish bakeries and small shops. Walking on the cobblestone streets along historic apartment buildings gives you a little sense of what the area was like before World War II.
Since 2001 Kreuzberg is a part of the combined Friedrichshain-Kreuzberg borough located south of Mitte. It’ s interesting, that in 2006 31.6% of Kreuzberg's inhabitants did not have German citizenship. While the neighborhood thrives on its diverse culture and is still an attractive area for many, the district is also characterized by high levels of unemployment and some of the lowest average incomes in Berlin.
I have never been there, but I’m very interested what happens there nowadays. I’m full of questions: How does the symbiosis between the West and the Orient exist and what happens with this first generation of migrants? Are they still living there and how - as anachronism or as integrated part of this changing place? How visible they are and how much they want to be visible? Is the second/third generation of them part of this “modern art”/underground life or even made it happen?
At first sight I imagine my work as research of the inhabitants in one building. I plan it as dissection of the place with the photography as a main tool. Interior portraits with an interviews with this people or short description of their life.
For example – there is a famous punk club, or modern art gallery or Turks who sell döner kebap on the ground floor and on the next floors in strange harmony are living different types of people – students, Turks families, other migrants… Or, I could find a building where different generation of Turks are living together – everyone with his/her rituals in the everyday life. I imagine that some guys are “gangsta” hip-hoppers on the street, but because of their religion and patriarchal relations they respect the most the oldest man in the community. I see this on the movies, but this could be very different in the German reality. This second generation of the Turks immigrants grew up speaking German in school and Turkish at home. Life in two dimentions – the language determinates the behaviour models in and out of home.
The easier possibility is to make a study on a single lively street . This way the research is on a horizontal, not on vertical level. And the idea is the same – how the different generations and genders of the Turks live together with the others. I’m sure, that some of the old Turks live only in the territory of the neighborhood, where they develop local patriotism and identify themselves with this place, where they feel completely integrated.
It’s strange to write about something, you have never seen or places, you have never been. I don’t know how close my idea is to the reality in this Berlin neighborhood. But also it is difficult to make a profound observation of the topic, because of the short time of the project. For the above ideas I need time to gain the trust of these people. That’s why I decided to come a few days earlier and during the project to live in Kreuzberg and to feel the spirit of this emblematic place.
As a photographer I imagine my work more as visual research during the project, part of the collaboration with another answears-seeker… I know that we will work in small groups, so we could transform our ideas in something new.
I decided to make a small research of the Turks in Kreuzberg, Berlin, because the story of the “Gastarbeiters” is very interesting for me. I know, that so much is written and spoken about them, that this is like a “cliche”, when we talk about integration and ethnic problems. But I don’t have my personal experience in this field and the problems with the Turks in my country are on different level.
In the 70’s Kreuzberg was an isolated corner, known as one of the poorest quarters in West Berlin, squeezed along a far circumference of the wall where ''guest workers'' from Turkey found places to live. This district is known as “Little Istanbul” for its large concentration of Turkish immigrants and their German-born families. After the fall of the wall Kreuzberg turned to one of Berlin's cultural centers in the middle of the reunified city. Now 40 years later this is an emblematic place for art, culture, contemporary art galleries and night life. The city-district has become known for its bohemian way of life. Today, you can walk through the neighborhood and spot trendy bars and outdoor cafes existing side by side with traditional Turkish bakeries and small shops. Walking on the cobblestone streets along historic apartment buildings gives you a little sense of what the area was like before World War II.
Since 2001 Kreuzberg is a part of the combined Friedrichshain-Kreuzberg borough located south of Mitte. It’ s interesting, that in 2006 31.6% of Kreuzberg's inhabitants did not have German citizenship. While the neighborhood thrives on its diverse culture and is still an attractive area for many, the district is also characterized by high levels of unemployment and some of the lowest average incomes in Berlin.
I have never been there, but I’m very interested what happens there nowadays. I’m full of questions: How does the symbiosis between the West and the Orient exist and what happens with this first generation of migrants? Are they still living there and how - as anachronism or as integrated part of this changing place? How visible they are and how much they want to be visible? Is the second/third generation of them part of this “modern art”/underground life or even made it happen?
At first sight I imagine my work as research of the inhabitants in one building. I plan it as dissection of the place with the photography as a main tool. Interior portraits with an interviews with this people or short description of their life.
For example – there is a famous punk club, or modern art gallery or Turks who sell döner kebap on the ground floor and on the next floors in strange harmony are living different types of people – students, Turks families, other migrants… Or, I could find a building where different generation of Turks are living together – everyone with his/her rituals in the everyday life. I imagine that some guys are “gangsta” hip-hoppers on the street, but because of their religion and patriarchal relations they respect the most the oldest man in the community. I see this on the movies, but this could be very different in the German reality. This second generation of the Turks immigrants grew up speaking German in school and Turkish at home. Life in two dimentions – the language determinates the behaviour models in and out of home.
The easier possibility is to make a study on a single lively street . This way the research is on a horizontal, not on vertical level. And the idea is the same – how the different generations and genders of the Turks live together with the others. I’m sure, that some of the old Turks live only in the territory of the neighborhood, where they develop local patriotism and identify themselves with this place, where they feel completely integrated.
It’s strange to write about something, you have never seen or places, you have never been. I don’t know how close my idea is to the reality in this Berlin neighborhood. But also it is difficult to make a profound observation of the topic, because of the short time of the project. For the above ideas I need time to gain the trust of these people. That’s why I decided to come a few days earlier and during the project to live in Kreuzberg and to feel the spirit of this emblematic place.
As a photographer I imagine my work more as visual research during the project, part of the collaboration with another answears-seeker… I know that we will work in small groups, so we could transform our ideas in something new.
May 3, 2010
Ian Cook, Alexandra Szoke - Beware of the Stag
A British man on his stag party in 2007 managed to gain the attention of two Slovak police officers. He was apparently bollock-naked in a fountain in downtown Bratislava in the small hours of the morning and, according to some sources, having a wank. After asking the man to exit the fountain and dress, the officers arrested him. A night in the cells and a fast-track court procedure later, and the young gentlemen was facing a two-month spell inside, a sentence which would have resulted in him missing his 20,000 pound wedding. Luckily for him and his wife-to-be, leniency prevailed and he was released on time, flew back to England and began a much longer and more severe sentence than the Slovaks could ever have dreamed of. Newspapers in the UK and Slovakia revelled in self-righteous ingloriousness of it all.
The headline-making wanker in the fountain was part of what is now a declining trend for British men to travel to Bratislava for their stag parties. The event, also known as a bachelor's party outside of the UK, is a traditional occasion for flexing freedom's last muscles with a hedonistic mix of booze and boobs. Cheap flights and relative economic wealth has been identified by the media as the main reason behind the rise in popularity of eastern European destinations amongst those in search of a stag destination. There is also no doubt much to be gleaned from scraping the bottom of the gender-studies' barrel to construct sophisticated explanations about why men like to get drunk and have their faces pressed into a naked bosoms. Neither of these however is the subject of my research. I am rather more interested in the relationship between the stag and the city, why it garners so much anger amongst the local population, why usually money-hungry pubs shut their doors and why a naked man in a fountain caused such a news-paper worthy story. But also why Bratislava continues to draw tourists in spite of the hostility, why eastern European cities continue to have a certain draw.
I argue that it is all a matter of a clash of rhythms. The diverse rhythms of a city that are interrupted by the one-off rhythms of the stag. The slow-burning life-long rhythms of marriage and kids are engulfed by the two-day binge of stings-free enjoyment. As the stag parties come to be a regular part of the city, they become an overtly noticeable rhythm to be curtailed and constrained. A rhythm that disrupts the quiet humdrum of small city life, simultaneously is a rhythm that brings excitement.
Theoretical Interlude: Ešte Jedno Pivo vs. The Pub Crawl
According to the Henri Lefebvre in his book Rhythmanalysis: Space, Time, and Everyday Life, nothing in the world is inert; everything is moving; from people to flows of capital, from stones to buildings. Some things are moving very slowly and others are moving very quickly – but they are all moving; they all have a rhythm. This conception of rhythms is a little different from the common understanding of what constitutes a rhythm; for Lefebvre, a rhythm is produced through a dialectical triad of space, time and energy: whenever there is a meeting of time, space and energy there is a rhythm. There are two basic oppositions of rhythms: “repetition and difference; mechanical and organic; discovery and creation; cyclical and linear; continuous and discontinuous; quantitative and qualitative . . .” (p.9) Though we can separate out these two categories when we analyse them, the world is made up of innumerable interactions between the two. The cyclical rhythms of days and nights, lunar cycles and seasons continually clash with the liner rhythms of everyday grind, monotony of repeated actions and brutal repetition. Whereas the cyclical is refreshing and renewing, the linear is exhausting, gruelling and arduous. Whereas dawn brings replenishment, a city’s traffic induces unease. From here it is possible to analyse rhythms in terms of: a) repetition (movements, gestures, actions, situations, differences); b) interferences of linear processes and cyclical processes; and c) lifespan, i.e. birth, growth, peak, decline and end (p. 15). In sum: the world is made up of a collection of (time-space-energy) rhythms, these rhythms are either cyclical or linear (or their corresponding categories) and can be analysed in terms of their repetitiveness, interferences and lifespans.
If we can imagine the city as such, we can move beyond the 'spatial turn' in the social sciences to embrace temporality as an equal alongside spatiality. The stag party is not only abhorrent in the eyes of local city-dwellers because it is an invasion of their city space – be in fountain, favourite bar or woman's dignity. It is also detested because of its short and violent interruption to the times of the city, times that appear in material forms in bus schedules, market days, student holidays and working patterns. The short, obnoxious and violent rhythm disturbs.
The city's rhythms used to part for the stag in a Moses-like fashion, with Western money opening bars' doors and girls' legs. Yet this is a rhythm that Bratislava was too proud or too small to accommodate. The city said no. However, though in increasingly diminished numbers in Bratislava, eastern European cities still retain a unique draw for the pre-married British male. It is a mix of danger and unknown with cheapness and availability. The desire for the sense of liminality that arises out of the spatial and temporal dislocation. Out of time and out of space – away from the married future and the domestic cocoon.
Methodology and Output
I plan to make a short (around 15 minutes) film of the interactions between the rhythms of the city and how they mould, play with and reject the rhythms of the stag; between the rhythms of the stag and his cohorts and how this moulds, plays and accepts them. Film is an appropriate medium (though text would also be conducive, although in a very different manner) to capture the clash of movements. Concretely, I plan to make a number of 'talking head' interviews about the issue of stag parties in the city and combine them with images of stags in action amongst the city's other rhythms. Possible interviewees include: stag party organisers (company owners and guides), 'disgruntled locals', bar owners who are anti-stag, British embassy representatives, journalists who covered the story, stag party attendees, people who benefit from the stags. In terms of images, I still need some more conceptual work (it's my weakest point, I've only ever made one film before). I don't want to create something that could easily be from a tabloid (which would be easy and soon as I spot a tourist throwing up in the street, or dancing naked through the city centre) nor something boring with lots of talking.
The headline-making wanker in the fountain was part of what is now a declining trend for British men to travel to Bratislava for their stag parties. The event, also known as a bachelor's party outside of the UK, is a traditional occasion for flexing freedom's last muscles with a hedonistic mix of booze and boobs. Cheap flights and relative economic wealth has been identified by the media as the main reason behind the rise in popularity of eastern European destinations amongst those in search of a stag destination. There is also no doubt much to be gleaned from scraping the bottom of the gender-studies' barrel to construct sophisticated explanations about why men like to get drunk and have their faces pressed into a naked bosoms. Neither of these however is the subject of my research. I am rather more interested in the relationship between the stag and the city, why it garners so much anger amongst the local population, why usually money-hungry pubs shut their doors and why a naked man in a fountain caused such a news-paper worthy story. But also why Bratislava continues to draw tourists in spite of the hostility, why eastern European cities continue to have a certain draw.
I argue that it is all a matter of a clash of rhythms. The diverse rhythms of a city that are interrupted by the one-off rhythms of the stag. The slow-burning life-long rhythms of marriage and kids are engulfed by the two-day binge of stings-free enjoyment. As the stag parties come to be a regular part of the city, they become an overtly noticeable rhythm to be curtailed and constrained. A rhythm that disrupts the quiet humdrum of small city life, simultaneously is a rhythm that brings excitement.
Theoretical Interlude: Ešte Jedno Pivo vs. The Pub Crawl
According to the Henri Lefebvre in his book Rhythmanalysis: Space, Time, and Everyday Life, nothing in the world is inert; everything is moving; from people to flows of capital, from stones to buildings. Some things are moving very slowly and others are moving very quickly – but they are all moving; they all have a rhythm. This conception of rhythms is a little different from the common understanding of what constitutes a rhythm; for Lefebvre, a rhythm is produced through a dialectical triad of space, time and energy: whenever there is a meeting of time, space and energy there is a rhythm. There are two basic oppositions of rhythms: “repetition and difference; mechanical and organic; discovery and creation; cyclical and linear; continuous and discontinuous; quantitative and qualitative . . .” (p.9) Though we can separate out these two categories when we analyse them, the world is made up of innumerable interactions between the two. The cyclical rhythms of days and nights, lunar cycles and seasons continually clash with the liner rhythms of everyday grind, monotony of repeated actions and brutal repetition. Whereas the cyclical is refreshing and renewing, the linear is exhausting, gruelling and arduous. Whereas dawn brings replenishment, a city’s traffic induces unease. From here it is possible to analyse rhythms in terms of: a) repetition (movements, gestures, actions, situations, differences); b) interferences of linear processes and cyclical processes; and c) lifespan, i.e. birth, growth, peak, decline and end (p. 15). In sum: the world is made up of a collection of (time-space-energy) rhythms, these rhythms are either cyclical or linear (or their corresponding categories) and can be analysed in terms of their repetitiveness, interferences and lifespans.
If we can imagine the city as such, we can move beyond the 'spatial turn' in the social sciences to embrace temporality as an equal alongside spatiality. The stag party is not only abhorrent in the eyes of local city-dwellers because it is an invasion of their city space – be in fountain, favourite bar or woman's dignity. It is also detested because of its short and violent interruption to the times of the city, times that appear in material forms in bus schedules, market days, student holidays and working patterns. The short, obnoxious and violent rhythm disturbs.
The city's rhythms used to part for the stag in a Moses-like fashion, with Western money opening bars' doors and girls' legs. Yet this is a rhythm that Bratislava was too proud or too small to accommodate. The city said no. However, though in increasingly diminished numbers in Bratislava, eastern European cities still retain a unique draw for the pre-married British male. It is a mix of danger and unknown with cheapness and availability. The desire for the sense of liminality that arises out of the spatial and temporal dislocation. Out of time and out of space – away from the married future and the domestic cocoon.
Methodology and Output
I plan to make a short (around 15 minutes) film of the interactions between the rhythms of the city and how they mould, play with and reject the rhythms of the stag; between the rhythms of the stag and his cohorts and how this moulds, plays and accepts them. Film is an appropriate medium (though text would also be conducive, although in a very different manner) to capture the clash of movements. Concretely, I plan to make a number of 'talking head' interviews about the issue of stag parties in the city and combine them with images of stags in action amongst the city's other rhythms. Possible interviewees include: stag party organisers (company owners and guides), 'disgruntled locals', bar owners who are anti-stag, British embassy representatives, journalists who covered the story, stag party attendees, people who benefit from the stags. In terms of images, I still need some more conceptual work (it's my weakest point, I've only ever made one film before). I don't want to create something that could easily be from a tabloid (which would be easy and soon as I spot a tourist throwing up in the street, or dancing naked through the city centre) nor something boring with lots of talking.
Preliminary programme of European City seminars 2010 – Ethnicity in the City (Bratislava and Vienna)
Friday 14.5.2010
Address of hotel: City Hostel, Obchodná 38, 811 06 Bratislava, www.cityhostel.sk
15:15, Meeting at the reception of the hotel (optional)
Venue: Inštitút pre verejné otázky, Baštová 5, 811 03 Bratislava
16.00 – 16.15, Presentation of the idea of research-seminars (Ondřej Daniel, Multicultural centre Prague)
16.15 – 17.00, Short presentation of the participants and advisors
17.00 – 18.00, Presentations of Keynote Speakers
Michal Vašečka, PhD, Centre for Research of Ethnicity and Culture, Bratislava
Paul Scheibelhofer, Vienna University
18.00 – 18.30, Discussion about the presentations
18.30 – 19.30, Logistics: division into the research groups
19.30, Welcome dinner
22.00, City walk (optional)
Saturday 15.5.2010
Venue: Inštitút pre verejné otázky, Baštová 5, 811 03 Bratislava
9.00 – 12.00, Discussion about the research projects with advisors
12.00, Leaving IVO and start of research
Trains to Bruck an der Leitha from Bratislava-Petržalka (5 minutes by bus lines 91 and 191 from Novy Most, New Bridge) at 16:34, 18:34, 20:34 and 22:41 (arrival to Bruck at 17:03, 19:03, 21:03 and 23:10)
Address of hotel: Hotel Ungarische Krone, Parndorferstraße I., 2460 Bruckneudorf, http://www.ungarischekrone.com/index2.html
19.00 – 21.00, Consultations in the hotel (optional)
Overnight in Bruck an der Leitha.
Sunday 16.5.2010
Trains from Bruck an der Leitha to Bratislava: 7:32, 9:38, 11:38, 13:38
Trains from Bruck an der Leitha to Vienna: 7:55 – 9:44 (every cca 15 minutes), 10:37-11:44 (every cca 15 minutes), 12:37 – 13:44 (every cca 15 minutes)
10.00 – 19.00, Research project – whole day.
Last train from Wien Südbahnhof Ostbahn at 0:49
Last train from Bratislava – Petržalka at 22:41
19.00 – 21.00, Consultations in the hotel (optional)
Overnight in Bruck an der Leitha.
Monday 17.5.2010
10.00 – 17.00, Research project – whole day.
17:00, meeting at the reception of the hotel (optional)
17:37, train to Vienna
Address of hotel: Etap Hotel Wien Sankt Marx, Franzosengraben 15, 1030 Wien, Austria, http://vienna.nethotels.com/english/etap
21.00, City Walk in Vienna (optional)
Overnight in Vienna.
Tuesday 18.5.2010
8:00, meeting at the reception of the hotel (optional)
Venue: RSKS Österreichisch-Slowakischer Kulturverein, Rakúsko-slovenský kultúrny spolok, Otto-Bauer-Gasse 23/11, 1060 Wien, http://www.slovaci.at/kontakt.html
9.00 – 12.00, Short individual presentations of each participant from a research, advisors´comments
12.00 – 13:00, Follow-up activities, sustainibility
Address of hotel: City Hostel, Obchodná 38, 811 06 Bratislava, www.cityhostel.sk
15:15, Meeting at the reception of the hotel (optional)
Venue: Inštitút pre verejné otázky, Baštová 5, 811 03 Bratislava
16.00 – 16.15, Presentation of the idea of research-seminars (Ondřej Daniel, Multicultural centre Prague)
16.15 – 17.00, Short presentation of the participants and advisors
17.00 – 18.00, Presentations of Keynote Speakers
Michal Vašečka, PhD, Centre for Research of Ethnicity and Culture, Bratislava
Paul Scheibelhofer, Vienna University
18.00 – 18.30, Discussion about the presentations
18.30 – 19.30, Logistics: division into the research groups
19.30, Welcome dinner
22.00, City walk (optional)
Saturday 15.5.2010
Venue: Inštitút pre verejné otázky, Baštová 5, 811 03 Bratislava
9.00 – 12.00, Discussion about the research projects with advisors
12.00, Leaving IVO and start of research
Trains to Bruck an der Leitha from Bratislava-Petržalka (5 minutes by bus lines 91 and 191 from Novy Most, New Bridge) at 16:34, 18:34, 20:34 and 22:41 (arrival to Bruck at 17:03, 19:03, 21:03 and 23:10)
Address of hotel: Hotel Ungarische Krone, Parndorferstraße I., 2460 Bruckneudorf, http://www.ungarischekrone.com/index2.html
19.00 – 21.00, Consultations in the hotel (optional)
Overnight in Bruck an der Leitha.
Sunday 16.5.2010
Trains from Bruck an der Leitha to Bratislava: 7:32, 9:38, 11:38, 13:38
Trains from Bruck an der Leitha to Vienna: 7:55 – 9:44 (every cca 15 minutes), 10:37-11:44 (every cca 15 minutes), 12:37 – 13:44 (every cca 15 minutes)
10.00 – 19.00, Research project – whole day.
Last train from Wien Südbahnhof Ostbahn at 0:49
Last train from Bratislava – Petržalka at 22:41
19.00 – 21.00, Consultations in the hotel (optional)
Overnight in Bruck an der Leitha.
Monday 17.5.2010
10.00 – 17.00, Research project – whole day.
17:00, meeting at the reception of the hotel (optional)
17:37, train to Vienna
Address of hotel: Etap Hotel Wien Sankt Marx, Franzosengraben 15, 1030 Wien, Austria, http://vienna.nethotels.com/english/etap
21.00, City Walk in Vienna (optional)
Overnight in Vienna.
Tuesday 18.5.2010
8:00, meeting at the reception of the hotel (optional)
Venue: RSKS Österreichisch-Slowakischer Kulturverein, Rakúsko-slovenský kultúrny spolok, Otto-Bauer-Gasse 23/11, 1060 Wien, http://www.slovaci.at/kontakt.html
9.00 – 12.00, Short individual presentations of each participant from a research, advisors´comments
12.00 – 13:00, Follow-up activities, sustainibility
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