Nancy Alhachem is going to present a working paper on ‚Nazism in the Levant: Resonance Momentum?‘

For my second colloquium I planned on gathering empirical findings and investigating memorials as assumed ‘resonant-spaces’ but since life had other plans, and social gatherings, workshops and field work had to be freezed/postponed… will present this paper, which is part of a bigger chapter on the historical background from which the interviewees come. I had to restrict it to particular cases, for I’m not yet sure which ‘national-backgrounds’ will be included.

I argue in short, that the reception of the Holocaust in the Levant went through four stages, each very complicated and intertwined to be simply dismissed as echoes, or argued as ‘resonant’

Pre-conflict (Israel/Palestine): Sympathy

Post-war (nation-building): Denial

Nationalism and legitimization of totalitarian regimes: copying Nazism?

Post-2011 (Revolution/War/Exile): Empathy?

The first three simplified stages are reviewed here, in order to show that if there was a resonant encounter, it was far from being based on racial ideology. However, its effects had been used by totalitarian regimes, to gain legitimacy and ‘manipulate’ the Israeli-Palestinian conflict for their own aims. The outcome can be traced in how refugees and migrants approach the German Erinnerungkultur and their understanding of the Holocaust.

Malka Wijeratne is going to present a working paper on ‚What’s in a name?: A study of the names Gaius Julius Caesar Divi Filius and name Imperator Caesar Augustus Divi Filius‘

The topic of Augustus’ connection to Mos maiorum is one that has already been well analysed. However less is understood on why the Roman people accepted the connections he was making to such ancient traditions and also significant historical figures in Rome. The project proposes that their pre-existing, emotional connections to Mos maiorum and the resonance they felt with it – particularly those built on previous habitualisation through ritual – allowed them to appreciate and understand the importance Augustus placed on these values. It would additionally have prompted them to view him as a champion of Roman values and Roman tradition, despite several aspects of Augustus’ ascent to power going against the values on morality and democracy that are embraced within the concept of Mos maiorum. This paper aims to demonstrate the overall argument by using two of the names Augustus used since 44BC, as an example of how he linked himself to these traditions. It will, in each case, analyse why he needed to change his name and which aspects of Mos maiorum he was channeling with each of the two names. Afterward, the paper will also investigate if an emotional connection could have existed between the ritual or tradition in question and if this could then have allowed them to understand Augustus’ message. Furthermore, in each instance, the paper will also question if each of the names would have meant something different to the Aristocracy and the masses.

The overall hypothesis of the paper, is that the support garnered for Augustus’ association with Mos maiorum was created through the Romans’ existing emotional connection to the traditions and rituals associated with it and their ability to resonate with these traditions and rituals. However, this paper, and the project overall will take into account the possibility of this support being created through ulterior motives, rather than as a consequence of strong emotional connection and resonance towards Mos maiorum. While emotional links to the rituals – especially those linked strongly with a sense of identity – could certainly have moved people to become devoted to Augustus, it should be noted that the Late Republican period saw the rise of numerous powerful Roman personalities, all vying for some form of power and frequently turning against each other to ensure that this power was obtained. It is perfectly possible, that in some instances, ambition triumphed over emotion.

Manuel Moser presents a working paper on ‚Anthropology of cars. Resonances in the relationships between drivers and their vehicles‘

This paper is an attem pt to structure the ideas of my diss ertation project and divided into two parts: (1) First, I’m trying to develop a theoretical frame parting from Rosa’s resonance theory, passing through the meaning of rituals, connecting it with reciprocity (identified as structure behind the Andean cosmovision ), the gift (in the sense of Mauss/M.A.U.S.S.) and the Actor Network Theory and ending with sumak kawsay. On a theoretical basis, I am interested how t his different approaches are connected and/or can become connected. In the second part (2), I discover the methodological tools, which I want to use to answer my research questions: (a) how truck drivers and trucks associate with each
other in the Thurin gian and the Bolivian context and (b) how the relationship to the truck influences other relationships the truck driver might construct towards social, diagonal and essentialist entities.
This paper shall serve as starting f rame , through which I want to dive into the empirical fieldwork. Obviously it has to get further developed in theoretical deepness, as well as it has also to be rethought (on a theoretical and a methodological level) during and after the gathering of empirical data.

Bennet Bergmann gives a working paper on ‚Meditation as a practice to develop a mediopassive attitude towards self and world‘

This paper examines the aspect of medio-passivity (both active and passive) in the field of meditation practices. First, the mediopassive attitude is described and contextualized in relation to resonance theory. The illustration in the empirical material is divided into two topics: the practitioners attitude towards their own practice, and the description of their practice (the instruction how to meditate). Finally the underlying principle of medio-passivity is generalized and related to other oppositions (such as interior-exterior). This leads to the assumption that mediation practices could be described as an exercise in taking a medio-attitude.

Ramón Soneira Martínez is going to present a working paper on ‚Repulsion and religious indifference: connections between unbelief and resonance theory‘

The second chapter of my dissertation deals with the Resonanztheorie of Hartmut Rosa. The chapter has two main parts. The first one is focused on the analyses of religious practices using the theoretical background of the theory of resonance. The second one develops the possible connection between the term unbelief and the Resonanztheorie. The main idea is that the framework of the theory of Resonanz can be an interesting tool to analyse the complexity of the phenomena related to unbelief as deconversion, blasphemy or atheism not only nowadays but also in other historical contexts. To conclude this paper, I introduce briefly the possibility of this study of unbelief considering the Resonanztheorie in antiquity, especially in Classical Athens.

Enno Friedrich gives a working paper on ‚Ven. Fort. carm. 9, 15 – an interpretative commentary. Michael Riffaterre’s Semiotics of Poetry and the decoding of poetry as a sphere of resonance‘

The paper consists of two parts: an interpretative commentary of carm. 9, 15 and a short sketch of a modell for ‘The decoding of poems as a sphere of resonance’. In the commentary of the poem the different intertexts, all leading back to one major hypotext, define the significance of the poem. In the modell I have tried to describe decoding poetry as a social practice on the basis of Michael Riffaterre’s modell of decoding poetry and Hartmut Rosa’s modell of the sphere of resonance.​

Kai Brodersen has given a working paper on ‚Resonant /loci/? Vertical and (very) horizontal resonances in AD 333‘

In AD 333 an anonymous traveller crossed the Roman Empire from Bordeaux to Jerusalem and back. The journey took almost a year, and included „pagan“, Jewish and Christian /loci/ (sites) which the author referred to by alluding to /loci/ in the oral or written tradition. But which /loci/ resonate as /lieux de mémoire/ with the author and her or his audience? How does this resonate with applying „resonance theory“? And can this method help us to solve the puzzle of the religious identity, and the gender, of the traveller?