Christoph Graupners Musik zu zeremoniellen Anlässen am Hof der Landgrafen zu Hessen-Darmstadt

Die politische Rolle der Hofmusik in der ersten Hälfte des 18. Jahrhunderts ist im Kontext der repräsentativen Machtmittel innerhalb des höfischen Kräftefeldes verortet. Die höfischen Zeremonielle bildeten nicht nur den Aufführungsrahmen, sondern legten sämtliche Determinanten für die musikalischen Ereignisse fest. Zu den Aufgaben der Hofkapellmeister im kleinen, aber innerhalb des Reiches nicht ganz unbedeutenden und durchaus paradigmatisch stehenden Fürstentum Hessen-Darmstadt gehörten die musikalischen Umrahmungen der fürstlichen Hochzeiten, Trauerfälle, Geburtstage sowie politischer und kirchenpolitischer Anlässe. Christoph Graupner wirkte hier als Hofkapellmeister zwischen 1709 und 1760; bis zu seiner Erblindung im Jahr 1754 schuf er ein umfangreiches Werk, das die Verhältnisse dieser Landgrafschaft in signifikanter Weise spiegelt. Graupners Musiken zu den Festen der Landgrafen umfassten immer Kirchenkantaten für den Gottesdienst, daneben oft auch weltliche Musik zur Unterhaltung der Gäste. Obwohl die – damals hochmoderne und in der Entwicklung begriffenen – Gattung der Kantate bei weitem überwiegt, sind es auch Bühnenwerke, die diese Funktion erfüllten, aber lediglich im ersten Jahrzehnt von Graupners Dienstzeit in Darmstadt aufgeführt wurden. 83 panegyrische Werke (57 geistliche, 24 weltliche Kantaten, 2 Bühnenwerke) konnten als Zeremonialmusiken systemisch in ihrem Aufführungskontext analysiert werden. Dabei ergaben sich etliche neue Erkenntnisse wie Datierungen, Zuordnungen zu Anlässen, auch Funde von bisher als verschollen geltenden Textdrucken. Der Geheimrat Johann Jacob (von) Wieger konnte als mutmaßlicher Textdichter identifiziert werden. Insbesondere ist deutlich geworden, dass der Bedeutungsverlust höfischer Repräsentation am Ende der absolutistischen Epoche wie in anderen Residenzen auch in Darmstadt die Zeremonialmusik tangierte. Für Graupner blieb vor diesem Hintergrund einerseits die ungebrochene Unterordnung unter die hierarchischen Verhältnisse, was die Huldigung als Form der Pflichterfüllung einschloss. Andererseits jedoch zeigten sich latente Distanzierungsversuche: zum einen die Schaffung musikalischer Subtexte in gewissen panegyrischen Werken, zum anderen aber vor allem die Hinwendung zur Kirchenmusik und damit zu einer Religiosität, die nicht nur die Anmahnung der christlichen Tugenden ermöglichte, sondern auch mit dem “Schaffen zur Ehre Gottes” eine persönliche Rechtfertigung jenseits von allem tagespolitischen Geschehen bot.

The performativity of nonviolent protest in South Asia (1918 - 1948)

This study seeks to address a gap in the study of nonviolent action. The gap relates to the question of how nonviolence is performed, as opposed to the meaning or impact of nonviolent politics. The dissertation approaches the history of nonviolent protest in South Asia through the lens of performance studies. Such a shift allows for concepts such as performativity and theatricality to be tested in terms of their applicability and relevance to contemporary political and philosophical questions. It also allows for a different perspective on the historiography of nonviolent protest. Using concepts, modes of analysis and tropes of thinking from the emerging field of performance studies, the dissertation analyses two different cases of nonviolent protest, asking how politics is performatively constituted. The first two sections of this study set out the parameters of the key terms of the dissertation: nonviolence and performativity, by tracing their genealogies and legacies as terms. These histories are then located as an intersection in the founding of the nonviolent. The case studies at the analytical core of the dissertation are: fasting as a method in Gandhi's political arsenal, and the army of nonviolent soldiers in the North-West Frontier Province, known as the Khudai Khidmatgar. The study begins with an overview of current theorisations of nonviolence. The approach to the subject is through an investigation of commonly held misconceptions about nonviolent action, such as its supposed passivity, the absence of violence, its ineffectiveness and its spiritual basis. This section addresses the lacunae within existing theories of nonviolence and points to possible fertile spaces for further exploration. Section 3 offers an overview of the different shades of the concept of performativity, asking how it is used in various contexts and how these different nuances can be viewed in relation to each other. The dissertation explores how a theory of performativity may be correlated to the theorisation of nonviolence. The correlations are established in four boundary areas: action/inaction, violence/absence of violence, the actor/opponent and the body/spirit. These boundary areas allow for a theorising of nonviolent action as a performative process. The first case study is Gandhi's use of the fast as a method of nonviolent protest. Using a close reading of his own writings, speeches and letters, as well as a reading of responses to his fast in British newspapers and within India, the dissertation asks what made fasting into Gandhi's most favoured mode of protest and political action. The study reconstructs his unique praxis of the fast from a performative perspective, demonstrating how display and ostentation are vital to the political economy of the fast. It also unveils the cultural context and historical reservoir of body practices, which Gandhi drew from and adapted into 'weapons' of political action. The relationship of Gandhian nonviolence to the body forms a crucial part of the analysis. The second case study is the nonviolent army of the Pashtuns, Khudai Khidmatgar (KK), literally Servants of God. This anti-imperialist movement in the North-West Frontier Province of what is today the border between Pakistan and Afghanistan existed between 1929 and 1948. The movement adopted the organisational form of an army. It conducted protest activities against colonial rule, as well as social reform activities for the Pashtuns. This group was connected to the Congress party of Gandhi, but the dissertation argues that their conceptualisation and praxis of nonviolence emerged from a very different tradition and worldview. Following a brief introduction to the socio-political background of this Pashtun movement, the dissertation explores the activities that this nonviolent army engaged in, looking at their unique understanding of the militancy of an unarmed force, and their mode of combat and confrontation. Of particular interest to the analysis is the way the KK re-combined and mixed what appear to be contradictory ideologies and acts. In doing so, they reframed cultural and historical stereotypes of the Pashtuns as a martial race, juxtaposing the institutional form of the army with a nonviolent praxis based on Islamic principles and social reform. The example of the Khudai Khidmatgar is used to explore the idea that nonviolence is not the opposite of violent conflict, but in fact a dialectical engagement and response to violence. Section 5, in conclusion, returns to the boundary areas of nonviolence: action, violence, the opponent and the body, and re-visits these areas on a comparative note, bringing together elements from Gandhi's fasts and the practices of the KK. The similarities and differences in the two examples are assessed and contextualised in relation to the guiding question of this study, namely the question of the performativity of nonviolent action.