Papers by Maria Six-Hohenbalken
Taking them back to my homeland…’. Hungarian collectors - Non-European collections of the Museum of Ethnography in a European context edited by Gyarmati, Jànos
Social Anthropology, 2010
Contributors (in order of appearance)
Embodied Violence and Agency in Refugee Regimes
Introduction: Embodied Violence and Agency in Refugee Regimes
Embodied Violence and Agency in Refugee Regimes
Memories on the Move, 2016
Diaspora
Lexikon der Globalisierung, 2011
ISR-Forschungsberichte, 2020
Diaspora
Lexikon der Globalisierung
Dialectical Anthropology, 2019
In this special section, we elaborate on the expressions and intergenerational transmissions of g... more In this special section, we elaborate on the expressions and intergenerational transmissions of gender-specific violence in the Middle East. 1 We discuss whether and how women's experiences of extreme violence are integrated into private (family) narratives, authorized public narratives, semi-public accounts, historiography, and are instrumentalized for political causes. Genocidal persecution or forms of extreme violence against women are often confronted with politics of silencing or denial in the aftermath. As von Joeden-Forgey (2010:11) explains, genocides in Bosnia and Rwanda brought awareness to the gender-specific violence in genocidal processes-rape, sexual torture, mutilation, killing of mothers and babies. The perpetrators use these forms of violence with the belief that acts of extreme violence against women can harm a community at its core by disrupting the life force and cycle of a community. As Joeden-Forgey argues, Bwomen are universal symbols of generation, and their bodies are therefore potent theaters for genocidal expressions of rage against the life force.Ĥ ence, violence against women disrupts caretaking responsibilities for children, the elderly, and the household, roles that are culturally defined (von Joeden-Forgey 2010:10-11). Gender-specific violence was often not addressed at the level of (international) justice or at the community level. At the individual level, it takes several years or decades until women can express what they had experienced, and as narrations of facts are also too painful, memories are transmitted through alternative means. Their limited testimonies tend to highlight the painful transgressions and betrayals of foundational gender roles in a community (von Joeden-Forgey 2010:10-11) Women's testimonials offer deep insight into the logic of genocide. Researchers have to scrutinize alternative channels and explore the changing forms of transmission based on the events that trigger the narration of memory. The Bunthinkable,^the harming of the female body, the violence against pregnant women, the Bdesacration^of family
Contemporary issues in socio-cultural anthropology : perspectives and research activities from Austria
Kurdayeti, gurbet und nishtiman – Eckpfeiler der kurdischen Diasporen und transnationalen Gemeinschaften
<p>Der Beitrag behandelt die Bedeutung der Diasporen für die kurdischen Herkunftsregionen u... more <p>Der Beitrag behandelt die Bedeutung der Diasporen für die kurdischen Herkunftsregionen und deren zunehmende Transnationalisierung. Durch verbesserte Verkehrs- und Kommunikationstechnologien haben sich kurdische Identitäten und Zugehörigkeiten in den diasporischen Gemeinschaften in den letzten beiden Jahrzehnten sehr verändert. Die nachfolgenden Generationen haben in der kurdischen Transnation neue Entwürfe von 'Kurdischsein', von 'Heimat' und 'Fremde' - vor dem Hintergrund der Herkunft ihrer Eltern und ihrer eigenen Sozialisation in europäischen Ländern - entwickelt. </p>
Remembering the poison gas attack on Halabja
Memory and Genocide: On What Remains and the Possibility of Representation
| Memory and Genocide | Taylor & Francis Group
COVID 19 im Flucht und Integrationskontext
Upper Mesopotamia and Eastern Anatolia during World War I – Between Human Suffering and Commercial Intentions. A Critical Inquiry of Austrian Archival Sources
Silencing the Periphery
Archiv orientální. Supplementa.
Victims of mass violence and crimes against humanity, as well as their descendants, not only have... more Victims of mass violence and crimes against humanity, as well as their descendants, not only have to cope with tremendously cruel deeds but must also face the perpetrators’ denial of culpability and responsibility. In 1937 military operations started against Kurdish Alevi leaders in Turkey. They were followed by planned and coordinated massacres and displacement of the civilian population in Dersim (today Tunceli). Geographically, Dersim was not on the fringes in the southeastern provinces of Turkey, but it was a peripheral region. The mountainous areas were hardly accessible; several military campaigns from the 1850s onwards were unsuccessful in fully integrating the province into the state. The region remained contested until the late 1930s. Under the guise of a modernization policy, the Turkish state carried out a genocidal persecution of civilians who were, in linguistic, religious, and ethnic terms, part of a minority population. As these events have been silenced and denied fo...
“A Moral Witness within Complicity” – Edmund Jaroljmeks Tagebuchaufzeichnungen aus Mosul 1916. Ein Beitrag zur Anthropologie von Gewalt
Anthropos
The 72nd Firman of the Yezidis: A “Hidden Genocide” during World War I?
Genocide Studies International
Abstract:This paper discusses long "hidden" genocidal processes that took place in the ... more Abstract:This paper discusses long "hidden" genocidal processes that took place in the Ottoman Empire during World War I. In addition to the Armenians, demographically smaller groups of Christian denominations as well as non-Christian groups such as the Yezidi were targeted by the politics of annihilation. It is nearly impossible to know the number of the victims; about 12,000 Yezidis managed to find refuge in Armenia, where they established a diasporic community in the Soviet realm. Only in the last decade have questions of acknowledgment been brought up; since there are almost no archival sources to prove the persecutions, much of the recollection of these events are stories still upheld in family narratives. Despite politics of silencing during the Soviet era, memories of genocidal persecution were passed down from one generation to the next. Based on ethnographic fieldwork in the Yezidi community in Armenia to collect such family narratives, this article examines the organized character of the persecution of the Yezidis as it occurred a century ago. In these persecutions, the role and position of "the Kurds" is ambiguous, with the Yezidis' own interpretations intermingling with current discourses ranging between affiliation to and separation from the Kurdish ethnicity.
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Papers by Maria Six-Hohenbalken