{"id":1645,"date":"2021-01-21T23:47:11","date_gmt":"2021-01-21T22:47:11","guid":{"rendered":"https:\/\/kollektivbibliothek.noblogs.org\/?p=1645"},"modified":"2021-01-22T01:40:59","modified_gmt":"2021-01-22T00:40:59","slug":"neue-buecher-new-books-nuevos-libros","status":"publish","type":"post","link":"https:\/\/kollektivbibliothek.noblogs.org\/?p=1645","title":{"rendered":"Neue B\u00fccher \/ New Books \/ Nuevos Libros"},"content":{"rendered":"

Januar \/ January<\/span> \/ Enero<\/span> \/ Gener<\/span> 2021<\/strong><\/h2>\n

1. <\/b>Sinti in der DDR. Alltag einer Minderheit<\/b><\/i>. <\/b>Markus Hawlik-Abramowitz <\/b>und <\/b>Simone Trieder. Mitteldeutscher <\/b>Verlag<\/b>. <\/b>2020.<\/b><\/p>\n

\"\"Es war die unmittelbare Folge der Vernichtungspolitik der Nazis, dass es in der DDR nur wenige Sinti gab. Die zur\u00fcckkamen, k\u00e4mpften um die Anerkennung als Verfolgte des Nationalsozialismus. Sinti waren zwar \u00bbnormale\u00ab DDR-Staatsb\u00fcrger, aber es gab f\u00fcr sie keine Anerkennung als ethnische Minderheit. In ihren Familienverb\u00e4nden lebten sie in einer Art Parallelgesellschaft. An den Schnittstellen wie in Schulen und \u00c4mtern waren nicht wenige Sinti gesellschaftlichem Rassismus ausgesetzt, denn in der DDR \u2013 wie in der Bundesrepublik \u2013 lebten die alten Vorurteile gegen\u00fcber den \u00bbZigeunern\u00ab fort.<\/p>\n

Das Buch stellt erstmals den Alltag der Sinti in der DDR einer breiten \u00d6ffentlichkeit vor. Die Aufnahmen von Markus Hawlik-Abramowitz beeindrucken durch die N\u00e4he des Fotografen zu seinen Protagonisten. Sie entstanden im Rahmen seines Fotografie-Diploms 1983 an der Hochschule f\u00fcr Grafik und Buchkunst Leipzig, wurden in der DDR jedoch nie gezeigt. Erst nach Hawliks Ausreise kam es im \u00bbStern\u00ab zur teilweisen Publikation; ein Gro\u00dfteil der Fotoserie wird in diesem Buch erstmals ver\u00f6ffentlicht.<\/p>\n

Simone Trieders Essay beschreibt einf\u00fchlsam, faktenreich und anekdotisch die Erlebniswelt von Sinti im ostdeutschen Sozialismus. Grundlage sind ihre Recherchen in vielen Archiven und Gespr\u00e4che mit Zeitzeugen.<\/p>\n

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2.<\/b> <\/b>200 Years Later: Commemorating the 200 year anniversary of the Abolition of the Transatlantic Slave Trade<\/b><\/i>. <\/b>Nadja Ofuatey-Rahal<\/b>. AfricAvenir International e.V. & Werkstatt der Kulturen. <\/b>2008.<\/b><\/span><\/p>\n

\"\"This reader was published on occasion of the event series \u201e200 Years Later…\u201c in 2008, commemorating the 200 year anniversary of the official Abolition of the Transatlantic Slave Trade. At the center of this interdisciplinary festival stands the celebration of the mch neglected and therefore still widely unkown manifold strategies of resistance of African people\/people of African descendents against Transatlantic Slave Trade and the cultural and artistic practices they developed on the basis of this resilience.<\/p>\n

A specially produced exhibition of portraits of resistance fighters under the title \u201ePortraits of Resistance against the Transatlantic Slave Trade and Slavery\u201c features at the heart of the festival, framed by workshops, lectures, film screenings, performances and concerts. The publication features the exhibited portraits as well as essays by eminent scholars such as Louise Marie Diop-Maes, Silviane A. Diouf, David Richardson, Joseph Yai Olabibyi Babalola, Howard Dodson, Horace Campbell and many others.<\/p>\n

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3. <\/b>Cuando somos el enemigo. Activismo negro en Espa<\/b><\/i>\u00f1<\/b><\/i><\/span>a<\/b><\/i><\/span>. Jeffrey Abe Pans. <\/b><\/span>Editorial <\/b><\/span>MEY. 2019.<\/b><\/span><\/span><\/p>\n

\"\"<\/em><\/p>\n

 <\/p>\n

\u201eLo cierto es que los colectivos y organizaciones que, desde hace a\u00f1os, promovemos el empoderamiento de la poblaci\u00f3n africana y afrodescendiente en espa\u00f1a, siempre debatimos sobre qu\u00e9 factores y estrategias son m\u00e1s favorables para mejorar la situaci\u00f3n de nuestra comunidad.\u201c<\/span><\/p>\n

Jeffrey Abe Pans<\/span><\/p>\n

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4. <\/b><\/span>Der Libert\u00e4re Atlantik. Unsere Heimat ist die ganze Welt. <\/b><\/i><\/span><\/em>Tim W\u00e4tzold<\/b><\/span>. <\/b><\/span>Verlag barrikade<\/b><\/span><\/span><\/a>. <\/b><\/span><\/span>2015.<\/b><\/span><\/span><\/p>\n

\"\"<\/span><\/em>Der libert\u00e4re Atlantik behandelt die Entstehung der Arbeiterbewegungen S\u00fcdamerikas im Zusammenhang mit der europ\u00e4ische Massenmigration anhand der Untersuchungsl\u00e4nder Argentinien, Uruguay und Brasilien im Zeitraum 1870 bis 1920. Der Schwerpunkt liegt in der Analyse der soziokulturellen Transformationsprozesse im transnationalen historischen Vergleich. Durch Untersuchung der Entwicklung anhand von Institutionen, Diskursen sowie performativen, politischen als auch kulturellen Praktiken werden die transkulturellen Aspekte der kollektiven Identit\u00e4t als internationale Arbeiterbewegung behandelt. Diese vergleichbaren Praktiken im atlantischen Raum waren Teil der Subjektivierung des Internationalen Proletariats. Neben der Gr\u00fcndung von Gewerkschaften und Vereinen werden die damit verbundenen kulturellen Einrichtungen wie Schulen, Theater und Bibliotheken sowie die Alltags- und Freizeitgestaltung untersucht. Ber\u00fccksichtigt werden die Entwicklung der Migration, Industrialisierung und Urbanisierung in den s\u00fcdamerikanischen Einwanderungsl\u00e4ndern, die den Kontext bildeten f\u00fcr die Entstehung und Interaktion der Arbeiterbewegungen im libert\u00e4ren Atlantik.<\/span><\/p>\n

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5<\/b><\/span><\/span>. <\/b><\/span><\/span><\/em>Anarchist Cuba. Countercultural Politics in the Early Twentieth Century<\/b><\/i><\/span><\/span><\/em>. <\/b><\/span><\/span><\/em>Kirwin Shaffer. PM Press. <\/b><\/span><\/span>2019.<\/b><\/span><\/span><\/p>\n

\"\"<\/span><\/em>This is the first critical, in-depth study of the anarchist movement in Cuba in the three decades after the republic\u2019s independence from Spain in 1898. Kirwin Shaffer shows that anarchists played a significant\u2014until now little-known\u2014role among Cuban leftists in shaping issues of health, education, immigration, the environment, and working-class internationalism. They also criticized the state of racial politics, cultural practices, and the conditions of children and women on the island. <\/span>In the chaotic new country, members of the anarchist movement reinterpreted the War for Independence and the revolutionary ideas of patriot Jos\u00e9 Mart\u00ed, embarking on a nationwide debate with the larger Cuban establishment about what it meant to be \u201cCuban.\u201d To counter the dominant culture, the anarchists created their own initiatives\u2014schools, health institutes, vegetarian restaurants, theater and fiction writing groups, and occasional calls for nudism\u2014and as a result they challenged both the existing elite and the occupying U.S. military forces.<\/p>\n

Shaffer also focuses on what anarchists did to prepare the masses for a social revolution. While many of the Cuban anarchists‘ ideals flowed from Europe, their programs, criticisms, and literature reflected the specifics of Cuban reality and appealed to Cuba\u2019s popular classes. Using theories of working-class internationalism, countercultures, popular culture, and social movements, Shaffer analyzes archival records, pamphlets, newspapers, and novels, showing how the anarchist movement in republican Cuba helped shape the country\u2019s early leftist revolutionary agenda.<\/p>\n

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6. Algiers, Third World Capital. Freedom Fighters, Revolutionaries, Black Panthers<\/i>. Elaine Mokhtefi. 2018. <\/b><\/span><\/p>\n

\"\"Following the Algerian war for independence and the defeat of France in 1962, Algiers became the liberation capital of the Third World. Elaine Mokhtefi, a young American woman immersed in the struggle and working with leaders of the Algerian Revolution, found a home here. A journalist and translator, she lived among guerrillas, revolutionaries, exiles, and visionaries, witnessing historical political formations and present at the filming of <\/span>The Battle of Algiers<\/span>.<\/span><\/p>\n

Mokhtefi crossed paths with some of the era\u2019s brightest stars: Frantz Fanon, Stokely Carmichael, Timothy Leary, Ahmed Ben Bella, Jomo Kenyatta, and Eldridge Cleaver. She was instrumental in the establishment of the International Section of the Black Panther Party in Algiers and close at hand as the group became involved in intrigue, murder, and international hijackings. She traveled with the Panthers and organized Cleaver\u2019s clandestine departure for France. Algiers, Third World Capital<\/em> is an unforgettable story of an era of passion and promise.<\/p>\n

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8. <\/b><\/span><\/span>A Taste of Power. A Black Woman\u2018s Story<\/b><\/i><\/span><\/span><\/em>. <\/b><\/span><\/span><\/em>Elaine Brown. Anchor Books. 1994.<\/b><\/span><\/span><\/p>\n

\"\"Elaine Brown assumed her role as the first and only female leader of the Black Panther Party with these words: \u201cI have all the guns and all the money. I can withstand challenge from without and from within. Am I right, Comrade?\u201d It was August 1974. From a small Oakland-based cell, the Panthers had grown to become a revolutionary national organization, mobilizing black communities and white supporters across the country\u2014but relentlessly targeted by the police and the FBI, and increasingly riven by violence and strife within. How Brown came to a position of power over this paramilitary, male-dominated organization, and what she did with that power, is a riveting, unsparing account of self-discovery.<\/span><\/p>\n

She describes her political awakening during the bohemian years of her adolescence, and her time as a foot soldier for the Panthers, who seemed to hold the promise of redemption. And she tells of her ascent into the upper echelons of Panther leadership: her tumultuous relationship with the charismatic Huey Newton, who would become her lover and her nemesis; her experience with the male power rituals that would sow the seeds of the party\u2019s demise; and the scars that she both suffered and inflicted in that era\u2019s paradigm-shifting clashes of sex and power. Stunning, lyrical, and acute, this is the indelible testimony of a black woman\u2019s battle to define herself.<\/p>\n

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9. <\/b><\/span>Die Revolte bin ich \u2013 40 Jahre radikal<\/b><\/i><\/span><\/em>. <\/b><\/span><\/em>Teil I von II B\u00e4nden. Frans Scholten. edition assemblage. 2020.<\/b><\/span><\/p>\n

\"\"<\/span><\/em>Revolte und Bewegung \u2013 Die linksradikale Zeitschrift \u201aradikal\u2018 ist seit 1976 (bis ins Jahr 2019) ein Teil dieser Symbiose. Insofern ist sie bis heute das Medium, welches sich \u00fcber Aktion, Militanz und Revolte auseinandersetzt. Neben der Selbstdarstellung verschiedener Redaktionen und ihren jeweiligen Betrachtungsweisen flie\u00dfen aber auch die Erfahrungen von Zeitzeug_innen mit ein, basierend auf pers\u00f6nlichen, ja autobiographischen Hintergr\u00fcnden, die, eingebettet in den jeweiligen Kontext, ihre Eindr\u00fccke und Ans\u00e4tze vermitteln. So entsteht allm\u00e4hlich ein oszillierendes Bild linksradikaler Geschichte, \u00fcber die Beat-Revolte in Leipzig zur Revolte \u201868 hin zu den Spontis, zu den K-Gruppen bis zum bewaffneten Kampf sowie der neuen Umweltbewegung und den sp\u00e4teren Hausbesetzungen. F\u00fcr ein Anti-Geschichtsbuch, wie es sich der Autor vorstellen mag, braucht es allerdings mehr als eine originelle Zeitreise, es braucht eine weiterf\u00fchrende Vorstellung von einer linksradikalen Bewegungslehre; genauso wie es eine Bereitschaft dazu braucht, sich auf die Vielfalt einzulassen, die eine Genealogie der Revolte voraussetzt, um sich selbst neu bestimmen zu k\u00f6nnen.<\/span><\/p>\n

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10. SPIEL\/GAME\/JOC<\/b><\/span><\/span>: <\/b><\/span><\/span><\/em>La Batalla de Can Vies<\/b><\/i><\/span><\/span><\/em>. <\/b><\/span><\/span><\/em>Gall Negre \u2013 Jocs de taula. 2020.<\/b><\/span><\/span><\/p>\n

\"\"La Batalla de Can Vies \u00e9s un joc de taula ambientat en el conflicte que es va viure al barri de Sants i a la ciutat de Barcelona quan es va intentar desallotjar el CSA Can Vies, al mes de maig de l\u2019any 2014. <\/span>\u00c9s un joc d\u2019estrat\u00e8gia asim\u00e8tric per a dues o m\u00e9s jugadores, on els dos b\u00e0ndols enfrontats -institucions i moviments socials- hauran de rivalitzar i competir per derrotar a l\u2019altre. Lluitant als carrers de Sants per enderrocar o impedir l\u2019enderroc de Can Vies, procurant mantenir quotes de popularitat acceptables al llarg del conflicte, o intentant que aquest \u00faltim desbordi i s\u2019estengui a Barcelona i m\u00e9s enll\u00e0.<\/p>\n

Escull si vols comandar les forces policials, pol\u00edtiques i medi\u00e0tiques fent-te c\u00e0rrec de les institucions p\u00fabliques. O, si pel contrari, el teu cor rebel et porta a voler coordinar la multitud que s\u2019ha aplegat als carrers, liderant els moviments socials en aquest moment de revolta.<\/p>\n

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1<\/b><\/span><\/span>1<\/b><\/span><\/span>.<\/b><\/span><\/span><\/em> <\/b>The International Brigades. <\/b><\/i><\/span><\/span><\/em>Fascism, Freedom and the Spanish Civil War.<\/b><\/i><\/span> <\/b>Giles Tremlett. Bloomsbury. 2020.<\/b><\/span><\/p>\n

\"\"The Spanish Civil War was the first armed battle in the fight against fascism, and a rallying cry for a generation. Over 35,000 volunteers from sixty-one countries around the world came to defend democracy against the troops of Franco, Hitler and Mussolini.<\/p>\n

Ill-equipped and disorderly, yet fuelled by a shared sense of purpose and potential glory, disparate groups of idealistic young men and women banded together to form a volunteer army of a size and kind unseen since the Crusades, known as the International Brigades. These passionate liberal fighters \u2013 from across Europe, China, Africa and the Americas \u2013 would join the Republican cause, fighting for over two years on the bloody battlegrounds of Madrid, Jarama and Ebro.<\/p>\n

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1<\/b><\/span><\/span>2<\/b><\/span><\/span>. <\/b><\/span><\/span><\/em>Corcel de fuego<\/b><\/i><\/span><\/span><\/em>. Luc\u00eda S\u00e1nchez Saornil. <\/b><\/span><\/span><\/em>Edici\u00f3n: Nuria Capdevila-Arg\u00fcelles. Colecci\u00f3n Torremozas. 2020.<\/b><\/span><\/span><\/p>\n

\"\"LUC\u00cdA S\u00c1NCHEZ SAORNIL (Madrid, 1895-Valencia, 1970) fue una voz excepcional en el movimiento literario de vanguardia conocido como U\u00f6tra\u00edsmo. Public\u00f3 sus poemas en algunas de las revistas m\u00e1s significativas de la Edad de Plata: <\/span>Avante, Los Quijotes, Grecia, Cervantes<\/span> o <\/span>Ultra<\/span>, entre otras. El origen proletario de esta autora intensific\u00f3 su compromiso social, gracias tambi\u00e9n a su militancia en el movimiento anarquista. Su lucha la llev\u00f3 a convertirse en una de las fundadoras de Mujeres Libres y, tras el final de la Guerra Civil, ces\u00f3 su actividad p\u00fablica pol\u00edtica y cultural.<\/span><\/p>\n

Corcel de fuego<\/span> re\u00fane la labor literaria, tanto de poes\u00eda como de prosa, de Luc\u00eda S\u00e1nchez Saornil comprendida entre los a\u00f1os 1913 y 1933. Esta edici\u00f3n, a cargo de Nuria Capdevila-Arg\u00fcelles, incorpora adem\u00e1s cincuenta y seis nuevos textos no recogidos hasta ahora en libro, lo que nos permite ahondar en la evoluci\u00f3n literaria de la poeta y en su trayectoria intelectual.<\/span><\/p>\n

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1<\/b><\/span><\/span>3<\/b><\/span><\/span><\/b>. <\/b><\/span><\/span><\/em>Aproximaci\u00f3n al papel de las mujeres dentro de los Grupos Aut\u00f3nomos de la Transacci\u00f3n: testimonios para la reflexi\u00f3n y la memoria. <\/b><\/i><\/span><\/span><\/em>Irene Cardona Cuc\u00f3. 2015\/2016. Descontrol.<\/b><\/span><\/span><\/p>\n

\"\"Este trabajo es una peque\u00f1a inmersi\u00f3n antropol\u00f3gica a la experiencia de las mujeres que participaron en la lucha de los grupos aut\u00f3nomos libertarios durante la \u00e9poca de la Transacci\u00f3n democr\u00e1tica.<\/p>\n

Partiendo de una perspectiva epistemol\u00f3gica feminista, enfocar la investigaci\u00f3n en los testimonios de mujeres que no han tenido un lugar desde el que enunciar su discurso o la refexi\u00f3n de sus vivencias implica una voluntad de generar reconocimiento en torno a las distintas violencias que han sufrido, pero, sobre todo, de su lucha, de las resistencias que intentarion y de su contribuci\u00f3n a la historia.<\/p>\n

M\u00e1s all\u00e1, la autora plantea como imprescindible la construcci\u00f3n de sus memorias particulares para que \u00e9stas puedan ser incorporadas a la memoria colectiva de un periodo y unas luchas invisibilizadas, para poder acercarnos mejor a los hechos y construir, a la vez, imaginarios en\u00a1 los que las mujeres no estemosexcluidas.<\/p>\n

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14. \u00bf<\/i>Y qu\u00e9 hacemos con los violadores? <\/i>Perspectivas anarquistas sobre c\u00f3mo afrontar la violencia sexual y otras agresiones machistas. <\/i>Heura Negra y Descontrol Editorial. 2020.<\/b><\/span><\/p>\n

\"\"Esta compilaci\u00f3n es una aportaci\u00f3n, para revisar qu\u00e9 no funciona, donde nos equivocamos, cu\u00e1les son los posibles caminos, qu\u00e9 opciones tenemos, hacia donde nos dirigimos\u2026 e intentar responder la pregunta de \u201cY qu\u00e9 hacemos con los violadores?\u201d sin dogmas, con la mente abierta, con mucha convicci\u00f3n y predisposici\u00f3n a la escucha. Porque las vidas destrozadas por estas formas de opresi\u00f3n nos exigen respuestas efectivas y creativas.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Januar \/ January \/ Enero \/ Gener 2021 1. Sinti in der DDR. Alltag einer Minderheit. Markus Hawlik-Abramowitz und Simone Trieder. Mitteldeutscher Verlag. 2020. Es war die unmittelbare Folge der Vernichtungspolitik der Nazis, dass es in der DDR nur wenige … Weiterlesen →<\/span><\/a><\/p>\n","protected":false},"author":6165,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[23,22],"tags":[],"class_list":["post-1645","post","type-post","status-publish","format-standard","hentry","category-bibliothek","category-neue-bucher"],"_links":{"self":[{"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/1645","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/users\/6165"}],"replies":[{"embeddable":true,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1645"}],"version-history":[{"count":9,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/1645\/revisions"}],"predecessor-version":[{"id":1684,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/1645\/revisions\/1684"}],"wp:attachment":[{"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1645"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1645"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kollektivbibliothek.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1645"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}