Luxurious Merovingian Textiles Excavated from Burials in the Saint Denis Basilica, France, 6th-7th century

A new examination of the textile fragments found in the Merovingian burials in the basilica of Saint Denis, near Paris, has recently underscored the diversity of fabrics used to make garments in which members of the royal court were buried. Among them, some woolens of fine quality had been dyed with indigotin. The most astonishing fibre found belongs to a mixed textile (not skin) with beaver fibers and wool. Silks contained shellfish purple and in one case kermes? Two dyestuffs associated with royalty and privilege. Along with this was large number of gold threads, probably produced locally and that were used in tablet-woven borders or for embroideries. In addition, several figured silks, of oriental origin, testify to the importance of this "foreign" material and the taste for textiles woven with complex techniques and probably what had originally had beautiful designs. Although none of these designs have been preserved and many colors have been greatly damaged, the technical characteristics of the remnants indicate proveniences as far as Byzantium, Sassanid Persia and the Chinese court. Such precious textiles show the high social status and political power of the Merovingian court, a testament to their ability to access such luxurious and costly textiles through diplomacy and/or trade with other powerful empires. The examination of these rare textiles along with other fine silks and luxury objects from the same period found in France expand our view of the fundamental role of textiles in the political sphere of this early period of European history.

Essential Properties and Coinciding Objects

How can a parcel of matter, or collection of particles, simultaneously compose three different objects, characterized by different modal properties? If the statue is gouged it still exists, but not exactly that piece of gold which originally occupied the statue's borders, and the (mass of) gold within that piece can survive dispersal, while the piece cannot. The solution to this "problem of coinciding objects", this paper argues, is that there is, in that space, only the statue. The properties which the piece and the mass supposedly must have, to go on being, are not properties which anything can have necessarily or essentially. Not even having that origin can be essential. There is no object of which the statue is composed, though there are objects (viz., gold atoms) and a kind of stuff (viz., gold) of which it is composed.

Musiktraditionen im Kontext moderner Globalisierungsprozesse und globaler Denkkonzepte

The documentation of music cultures and the research in and on “classic” regions like India, Indonesia, and Sub-Saharan Africa still plays a central role within ethnomusicological research. However, given the increasing impact of global processes, the central guiding questions of the discipline have undergone profound changes in recent years. Approaches towards globalization are highly varied: One dominant perspective – which can be described as “skeptical” – has equated globalization with musical homogenization. This perspective is still apparent in approaches in European folk music research, which focus on the preservation of “traditional” cultures. Besides hyperglobal perspectives, which perceive the emergence of global networks (hypermedia, mass media, cultural organizations) as a positive development, one can predominantly observe the emergence of transformationalist approaches in recent decades: Global interconnectedness is viewed as a (neutrally perceived) basis for the emergence of new musical structures here. The transformation of the discipline is also apparent in the shift of the historical perspective. Comparative Musicology had already developed a global-historical perspective, which, however, became problematic due to the lack of contextualization. This might explain the subsequent distanced stance taken towards global concepts. Yet the focus on oral cultures also neglected deeper analysis of the historical dimension. At present, one can observe the emergence of a – albeit highly differentiated – change of perspective. While the Anglo-American approaches encourage the development of a specifically ethnomusicological-historical methodology, this separation between ethnomusicological and historical topics is perceived as racist in countries like South Africa. Starting out with an analysis of the concept of canonization in ethnomusicology, this article not only provides an overview of the aforementioned approaches and developments, but also discusses the integration of these processes into ethnomusicologically informed music pedagogical teaching material – within both a school and university context.

Who, When, and Why – Investigating Cultural Footprints at Early Iron Age Tel Kinrot

Ancient Kinneret (Tel Kinrot [Hebrew]; Tell el-‘Orēme [Arabic]) is located on a steep limestone hill on the northwestern shores of the Sea of Galilee (map ref. 2508.7529 [NIG]; 35.56/32.87 [WGS84]). The site, whose settlement history began sometime during the Pottery-Neolithic or the early Chalcolithic period, is emerging as one of the major sites for the study of urban life in the Southern Levant during the Early Iron Age (c. 1130–950 BCE). Its size, accessibility by major trade routes, and strategic location between different spheres of cultural and political influence make Tel Kinrot an ideal place for studying the interaction of various cultures on urban sites, as well as to approach questions of ethnicity and regionalism during one of the most debated periods in the history of the ancient Southern Levant.

Circumferential distribution of the neointima at six-month and two-year follow-up after a bioresorbable vascular scaffold implantation: a substudy of the ABSORB Cohort B Clinical Trial

Aims: To investigate the extent and the circumferential distribution of the neointima tissue developed following an Absorb bioresorbable vascular scaffold (BVS) implantation. Methods and results: Twenty-three patients who were treated with the Absorb BVS and had optical coherence tomographic examination after scaffold implantation, at six-month and at two-year follow-up, were included in the current analysis. The lumen and the scaffold borders were detected and the circumferential thickness of the neointima was measured at one degree intervals. The symmetry of the neointima was defined as: minimum/maximum thickness. The lumen area was decreased at six months compared to baseline but it did not change between six-month and two-year follow-up (baseline: 7.49 [6.13-8.00] mm2, six months: 6.31 (4.75-7.06) mm2, two years: 6.01 [4.67-7.11] mm2, p=0.373). However, the mean neointima thickness (six months: 189 [173-229] μm, two years: 258 [222-283] μm, p<0.0001) and the symmetry index of the neointima (six months: 0.06 [0.02-0.09], two years: 0.27 [0.24-0.36], p<0.0001) were increased at two years. Full circumferential coverage of the vessel wall by neointima tissue was seen in 91% of the studied frames at two years. Conclusions: This study demonstrates that after an Absorb BVS implantation neointima tissue develops that covers almost the whole circumference of the vessel wall. In contrast to the metallic stents, the neointima tissue does not compromise the luminal dimensions. Further research is required to evaluate the neointimal characteristics and assess the potential value of the device in passivating high-risk plaques.

Die grenzüberschreitende Übertragung von Wissen über Transitional Justice und ihre Akteure in historischer Perspektive

Historische Ansätze sind in der Betrachtung von Transitional Justice rar geblieben. Den weitreichenden Veränderungen, die das Feld im Zuge seiner Ausdehnung zum weltweit dominierenden Reflexions- und Handlungszusammenhang im Umgang mit historischem Unrecht erfahren hat, ist deshalb in aller Regel keine angemessene Beachtung geschenkt worden. Der vorliegende Beitrag widmet sich aus historischer Sicht den Fragen, wie seit den späten 1980er Jahren über die Grenzen nationaler Aufarbeitungsschauplätze hinaus Wissen über Transitional Justice generiert und übertragen worden ist, welche die beteiligten Akteursgruppen waren und welche Auswirkungen der Wandel in den Wissenstransfers und im Verhältnis zwischen den Akteuren auf die Entwicklungen im Feld hatte. Im Mittelpunkt der Analyse steht dabei das Instrument der Wahrheitskommissionen. Historical approaches to the study of transitional justice are rare. In the process of its expansion to the dominating paradigm in dealing with past injustices, the field experienced far reaching changes. Scholarship about transitional justice, however, has hardly taken into account these shifts in appropriate ways. This article examines from a historical point of view how knowledge about transitional justice was generated and transferred across the borders of the national sites of dealing with the past, what were the groups of actors involved and what effects the transformations of the knowledge circulation as well as of the relationship between the actors since the late 1980s had on the development of the field. The focus of the analysis, thereby, is on the instrument of truth commissions.

Norm and Anomaly in the Jewish Life of Jesus (Toledot Yeshu)

The Toledoth Yeshu, the “Generation,” or “Life of Jesus,” have been described as an anti-Gospel, or a parody of the Gospel. This protean tradition, witnessed in more than hundred manuscripts and printed editions, offers a “counter-history” of the life of Jesus and the origins of Christianity. According to this mischievous narrative Jesus was an illegitimate child turned charlatan, and his disciples a bunch of violent and senseless rogues who continued to stir up trouble in Israel even following their leader’s shameful hanging. The Toledoth Yeshu is the story of an anomaly (Jesus and the birth of Christianity). It is also a story about confusion: marital confusion, social confusion, and religious confusion. As an exercise in “historical imagination,” the Toledoth Yeshu offers a narrative of religions compared, and a reflection on social and religious borders, on their instability and fragility, and ultimately on their necessity. The present paper will explore the normative dimension of the Toledoth Yeshu tradition: the way the “disorder of things” the narrative relates also conveys a powerful discourse on social and religious norms. We will also seek to map this tradition in the broader context of medieval Jewish discussions on Jesus (particularly Maimonides) as a “case” in the religious history of mankind, addressing issues of false prophecy, religious deviation, transgression, and heresy.

Stuck in Mobility? Fragmented Journeys of Migrants without Chances of Admission in Europe

This paper is about young migrants without chance of being granted legal residence status in the Schengen zone. Previous observations suggest that some migrants, whose country of origin leaves them with low chances of receiving asylum or in fact any type of residence permit, exhibit a highly complex migration pattern that is characterised by 1) durable “transit” across Europe, which is a multi-linear movement according to opportunities that open up along the journey; 2) a high degree of flexibility, as they have to respond to suddenly changing conditions, such as work opportunities, rejection of asylum claims, detention or deportation, and 3) switching between different legal statuses, such as asylum seeker, sans papiers or detainee. The experiences of these young adults thus show a deep ambivalence between a sense of autonomy, on the one hand, and of profound hope and powerlessness, on the other. The Dublin Convention intends to limit such a hypermobility of migrants but seems to fail in many cases. Simultaneously it provokes some of the movements by sending asylum seekers and irregular migrants back to their first country of arrivals. Given the fact that little is known about these fragmented journeys inside of the Schengen area, this ethnographic study produces novel data on a highly pertinent migration pattern, the impact of the European migration management on individual migrants as well as the inter-relatedness of the asylum regime and irregular migration in Europe. At the same time these fragmented journeys are an excellent example to discuss mobility as a resource on the one hand (since it enables this specific migrant group to extend their presence in Europe) and as a handicap on the other (since it impedes the building of stable social networks, the planning of the future, etc.).