Fraternization

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As a fraternity (also fraternization or Fraternisation Transportation of Latin frater 'brother' ), the cooperation of two or more individuals , persons associations and States designated. Through the fraternization, those involved commit themselves to fraternity with one another. Fraternization is a mutual promise to act equally with objective and value-rational objectives, which the " habitus ", i.e. the inherent behavior of those involved, swears to one another through the introduction of a culture of law , security and peace in the community , usually accompanied by Rituals .

Fraternization takes different forms. The transfer of goods in a community through mutual promise of succession, formalized in writing by contract, is hereditary brotherhood . The oath brotherhood is a formalized rite of passage by pronouncing a confession under oath (see Confederation ). In addition, it can be accompanied by symbolic gestures such as a brotherly hug or kiss . The outermost form is to give blood to one another and determine the blood brotherhood . In addition, the ecclesiastical form of fraternization is to be seen separately, which in the narrower sense affects ecclesiastical orders , i.e. the brothers . Most recently, since the middle of the 19th century, the term fraternization has been used as equivalent to solidarity , and describes the fraternization of peoples in the sense of international understanding . The fraternity recognizes traditionally on the inequality of the brothers who expedient to ally while the solidarity the universality requires strict sense of the people and the expectation of equal treatment anticipates.

In culture, the topic of fraternization is often implemented musically and literarily. In the spirit of the brotherhood of nations, the Nobel Peace Prize is awarded.

Fraternization is often used in the variant of the foreign word fraternization to denote the bond between soldiers of hostile warring parties or between occupation soldiers and the local population in war (see fraternization (war) ) . This usually goes hand in hand with bans on fraternization by the respective leadership of the warring parties.

Definition

Formation of the polis through fraternization

Monika Bernett found a historical correspondence between the archaic Greek polis and the early republican Rome when examining the city-state organizational structures in Jerusalem during the Persian period . The connection can be seen in the enforcement of law and civil rights in the community. The public oaths and fraternization acts on the basis of the Torah correspond in design and intent to Max Weber's theses on fraternization, which is the necessary prerequisite for the formation of the political community or of city-states. The category of fraternization is closely linked to the category of membership in the polis community, which is a “ purely religious association ” as far as the Jews are concerned and thus establishes the Judean community to which the members professed through cult and sacrificial community. However, it must be mentioned that Weber himself only saw the “ religious basis ” in the “ purely religious nature ” of the community when he wrote about Jerusalem, thereby depriving the community of the political dimension of the city-state because, in contrast, he embedded it in the Orient to the Occident .

The fraternization according to Weber was seen by Wilfried Nippel as an “amalgamation of legally and religiously fundamentally equal and outwardly solidarity individuals” and by Stefan Breuer added that under this category “the foundation of unequal relationships also falls [...] through Association founded on fraternization can be both a rulership association and an association in which rulership relationships are minimized. "

The commune as a basic form of cooperation through fraternization

Otto Gerhard Oexle cites the explanation of the formation of the medieval commune in the 11th century that this one

  1. by mutual ' conspiracy ', d. H. by a mutually rendered promising oath constituted so sworn union , the
  2. represents a connection of individuals based on contract negotiation, i.e. on agreement and consensus and
  3. aims to provide comprehensive mutual assistance.

The oath constitutes the culture that creates law, security and peace for those who have taken it for each other. The creation of the oath is a consensual agreement to safeguard the aforementioned interests against an institutional coercion ('from above'), which is then maintained by the social pressure from inside and outside. This action is not only purposeful, in the sense of eliminating a need, but also value-rational, which, according to Max Weber, is fraternization in this context. Such fraternization causes a change in the “overall legal quality” and the “ social habitus ” of the individual , precisely through the performance of the mutual promising oath : the fraternities have to let “another soul” move into them, i. H. in their behavior a "new, in a certain way meaningfully qualified overall behavior to one another in prospect".

The interests of law, security and peace can be found as an element of the creation of an armed contingent and exemplify the goal of mutual aid. Another example is holding meetings in one's own right. The united decided "to live as they please (or: according to their ' arbitrariness ', iuxta suos libitus)" and included, for example, the use of forest and water "without regard to older law" (meaning the law of the rulers). Oexle also gives an example of the prohibition of fraternization and punishment for non-compliance. The fraternization was suppressed by the rulers, also with the means of violence , to bring about the omission of such gatherings.

This form of "binding communities" arise in conflicts of this group with others and one of their constant goals is to regulate conflicts of the members through self-imposed "arbitrary law". The basic forms of coexistence "unity", "association", " association " and community that occupy the territory emerged in the Occident as a manifestation of the binding community .

Fraternization based on Syrian-Roman legal history

Karl Georg Bruns sees three forms of fraternization in the consideration of the Syrian-Roman legal history .

The fraternization according to the ecclesiastical oath and commandment was a kind of friendship bond that had an ideal, religiously spiritual purpose. A dissemination among monks would fit this.

The idea of ​​fraternization of the Byzantine jurists according to private law through writing was rather alien to the Romans, which is why they brought it under the term adoption and then declared it invalid. Fraternization in the legal context is a community of property with mutual inheritance. The derivation results from protective alliances against the threat from foreign peoples. For this purpose, the Franks are named, which threatened the Byzantine Empire, or the Turkish threat to Greece.

Since the influences of these peoples in history are more recent, but the texts originated before that, another species is said to exist. The texts refer to a person who is neither Greek nor Roman and is referred to as a peregrin . Bruns now draws on the undoubted custom of fraternizing old peoples, which also existed among the Teutons for mutual protection. Jacob Grimm and others have collected examples and evidence for the Germanic custom, including the form of graduation through ceremonies with blood. At the time of the Crusades , the Byzantines practiced this form with foreign peoples.

The types are derived from Burns, the old private law by writing, a warlike by blood and a church with oath and prayer.

Hereditary brotherhood as the basis for the union of territories

Hereditary fraternities (Confraternität) were the agreements whereby noble families usually secured reciprocal inheritance rights by contract in the event of extinction. This type of inheritance contract developed very early on. The oldest hereditary fraternities in Germany were the Saxon-Hessian and the Saxon-Hessian-Brandenburg. After the Star Wars , a pactum confraternitatis was also concluded in Eschwege on June 9, 1373 . In the 19th century (as of 1846) the prevailing German constitutional law recognized the legal validity of established hereditary brotherhoods. Hereditary brotherhood was also important during the period of the German Empire , as Paul de Lagarde wrote in 1875 in “About the current situation in the German Empire”: “It goes without saying that the emperors of Germany and Austria must shake hands with each other. and that through a hereditary brotherhood it can be established that the last end of this envious development will be a single kingdom [...]. "

The hereditary brotherhood was concluded for the purpose of mutual protection. In the event of one line becoming extinct, the other dynasty succeeded (that is, succeeded), so that the fief could not revert to the emperor. Apart from the ties of kinship and sisterhood, the reason was the need to strengthen one another through mutual help and to suppress the law of the thumb through force. In addition, a territorial unification should be achieved through the hereditary brotherhood, as in the case of Austria and Germany at the time of the empire.

The corporate structure and fraternization for cooperation

Carl Schünemann writes in his work "Experiment on the Significance of the Estates Constitution for German Peoples" that fraternization "constitutes a defining basic feature in the design of all German essence." For the Germans , fraternization was like the sense of cohesion and association. It united them to insurmountable strength against the Romans . Spiritual cooperations and orders introduced the living together among the Germans, which in the spirit of fraternization and for the purpose of serving rule passed into closed places and provided for fortifications against sudden attacks. The clergy , which produced schools for education, had turned into domineering and greedy fraternities due to increasing prosperity.

The spirit of fraternization in the built-up areas also passed on to the merchants, who set up trade guilds for the purpose of ensuring the safety of merchants traveling together. With the prosperity of the German cities, the spirit of German unity and freedom was preserved, which, as a union, produced the German Association of Cities , according to the Gothic word: Hansa . The unity, strength and activity of the Hanseatic League "could have founded a system of German federal states."

For Carl Schünemann, fraternization is expressed in the corporate structure, for which he writes:

“ And that is why the corporate structure in the German fatherland is so important: paternal customs and nationality are included in it: it is what has been handed down that grips our heart and one of the beautiful bonds that bind us to the fatherland. It tells us about this esteemed being, it is the expression of the old German spirit of fraternization, which brought about the high strength, the warm attachment and the solidarity in the German peoples. The German feels at home in this fraternization among equals, and in the attachment that is enlivened by it lies the reason for the willing limitation of desires, even for sacrifice for the common good, the soul of the social association. So it is only the state constitution in which the German feels comfortable and thrives, in which his strengths develop, and in which human selfishness, which reaches for everything, dissolves into the more beautiful attachment to patriotic soil and brotherly fellow citizens. "

Fraternization regarding the view of history

Heinrich Heine dealt with the conception of history in 1832 . Heine grasped the concept of time in 3 different types. First, the pluribiocyclic, second, the progressive and, third, that of the historical interpretation of historical values. Heine gives the pluribiocyclic interpretation: “ In all earthly things you see only a desolate cycle; in the life of peoples as well as in the life of individuals ... a growing, blooming, withering and dying. “He contrasts this with the progressive interpretation of history in which the“ purest fraternization ”is equal to the“ most sacred peace ”and the“ most everlasting happiness ”. Overall, this state would be “ the golden age ” which lies ahead of people if it unfolds morally and politically like all “ earthly things of a beautiful perfection ” and thus a “ higher god-like state ”. Heine himself is a supporter of the idea of ​​intrinsic value, which he reproduces with the words: “ And in fact, we feel more in tune than we want to see ourselves only as a means to an end. "

Solidarity and its "equality" of fraternity (French: fraternité)

Kurt Röttgers writes that solidarity was originally a term derived from Roman law , but was first introduced into moral-philosophical and political-ideological constellations as solidarité by Mirabeau in 1789 in the French National Assembly . Later on, the concept of solidarity was generalized at the end of the 18th century. By appropriating theological content, the previously purely legal term, Pierre Leroux in 1840 in his book “De l'humanité” about Christian charity as the “ solidarité humaine ” embedded “human solidarity ”. His pupil Renaud fills the concept of solidarity with the “ secret bond of all people ” as “ divine law ”. This leads to a mixture of the concept of solidarity around 1845 with the concept of fraternity . In 1848, Stephan Born took up the concept of solidarity in Germany in the magazine “Die Fraternisation”, the organ of the “ General German Workers' Brotherhood”, and made it an apparently exchange concept, as he wrote: “ Free competition! Every man for himself! Is juxtaposed here with the principle of solidarity, 'brotherhood', 'everyone for all!' “In Germany, the term fraternity became politically national revolutionary, but in the spirit of the Biedermeier period it was reformulated to“ German brotherhood and warmth ”, which“ embraces all the tribes of the German tongue ”.

Kurt Röttgers sees fraternization in terms of the act of fraternity as opposed to solidarity, since the equality demand of the concept of sovereignty aims at the legal equal treatment of individuals, that of fraternization on the community united in struggle or in the revolution . Therefore, in this sense, fraternity was ideologically and rhetorically more effective in the revolution, because it created an imaginary bond and an uplifting feeling, which promoted a corresponding readiness for the upcoming struggle. All French are to be regarded as fraternized as long as they have not exposed themselves as opponents of the revolution. “ Anyone who did not want to integrate into a society of harmony had to be eliminated from it. “Is the line of thought of betrayal of brotherhood as well as solidarity, but in the case of the former, the term is not universal in equal treatment and can therefore retain its conceptual identity for the purpose of eliminating the outside“ not ”brother , while in solidarity all individuals are included. In his works, Kant replaced fraternity with “cosmopolitan unity” and finally with “independence as a citizen”, which completely took the sting out of the actionist concept of fraternity and of course also deprived it of the alternative of killing. Schlegel largely agreed with this in his "Republicanism" essay.

Kurt Röttgers calls this reduced concept of solidarity “fraternized solidarity”, as it should not be misunderstood that with the connection of the term to the logic of common struggle based on common interests, i. In other words, this approximation of the logic of solidarity to the intersubjectivity logic of the fraternity is based on a reduction in solidarity by one dimension. From this point of view, he criticizes the differentiation between solidarity and brotherhood, as made by Hauke ​​Brunkhorst in the book with the simple title “ Solidarity ”.

Fraternization in modern times in relation to the nation

In modern times , the “ nation ” determined the historical, cultural and political as the dominant principle of order. The "nation" in France was equated with the sovereign people . The “enemy image” was the absolute monarchy, criticized as mostly despotic , but not the neighboring nations. At that time, a concept of brotherhood was derived from opposition to despotism. The fraternization not only called on the French population to fraternize, but also led to the idea of ​​the European nation in other countries at the beginning of the 19th century. In other words, nations meeting fraternally within this and even the construct of a confederate republican Europe.

Heinrich August Winkler describes solidarity as the interaction of strivings for freedom with other peoples and the German people, which was the interest of early German liberalism , that is, national and supranational issues. He exemplifies this with the enthusiasm and active support of the liberals in Western and Central Europe on the part of the Greeks, who began to revolt against Turkish rule in the 1820s. This liberal citizens' movement , for its part, was divided into advocates of equality for Jews and those who opposed it. This view was also represented by enlightened writers such as Voltaire and based on the view Karl von Rotteck expressed for the majority of the Baden liberals in 1833: “If the Jewish religion is one that, according to its principle, shows hostility or at least shyness towards all other peoples contains and asserts, against which the Christian religion has the character that it wants a general fraternization of all peoples on God's wide earth. ”Temporally the hatred of Jews was a pan-European phenomenon, which was not least borne by the Romanticism . Europe discovered the “ Volksgeist ”, which was particularly pronounced in Germany.

The fraternization and solidarity among national movements of the period between the world wars

Xosé Manoel Núñez is of the opinion that national movements show little inclination to enter into fraternization of peoples with other national movements. Solidarity is therefore a vague feeling and only arises in the appeal of the brotherhood. The purpose is to call for a common struggle against a foreign power or a foreign nationality. In it lies the search for a model, that is, a mobilization strategy and the ideological model, for successful nationalism. In European history, the perception of one's own liberation struggle through external alliances and foreign countries and international relations is of great importance for the success of a national movement. International relations with allies come about when the demands are presented in an "acceptable form" within the international order. The defense of the principle of nationality , which the Allies and the Central Powers made their own in the First World War , was the purpose of removing the legitimacy of the other side. Solidarity with the “ small nations ” in Europe that suffered from imperial despotism therefore became the leitmotif of the war.

For smaller nations or national movements, it is important to make themselves a “ European ” topic, which led to different strategies in the first half of the 20th century. In order to be noticed by the public and to generate resonance (cf. media echo), journalistic activities were undertaken, events and congresses were also initiated and, finally, violence was also used. Although the national minorities only managed to gain a moderate presence in the public discussion, the solidarity with the environment of the peace movement in the interwar period was all the greater. Otto Junghann declared in 1926 about the minority problem that this would be the reason that would lead to the outbreak of the next European war, because “ Europe is a society of hostile brothers ” who “ are armed to the teeth and face each other with mistrust. "

Fraternization as cooperation (game theory)

Robert Axelrod sees fraternization as a form of cooperation. For the cooperation to come about, the player is seen as an image of the person in Thomas Hobbes' conception as in the work " Leviathan ", who is supposed to be an egoistic individual in the natural state of ruthless competition. Hobbes' view is further that cooperation would not develop without central rule. This raises the question of whether, without state authority, there can be cooperation under exclusion of rule. Axelrod answers the question by citing the "fraternization" among soldiers (these are the "players") in the First World War . However, he only refers to the function of mutual interaction between soldiers, i.e. the intent to kill enforced by domination, which leads to cooperation and thus fraternizes the soldiers because they would begin to develop strategies out of self-protection. Evidenced by eyewitness reports of the kind: “In one section, the time from eight to nine in the morning was devoted to“ private affairs ”and certain areas marked by a“ pennant ”were forbidden for the snipers on both sides. "It should be noted that the fraternization, and the fraternization, which is equivalent to it in German, lacks the dimensions of mutual support, since the soldiers are supposed to kill each other for self-protection regardless of cooperation, because they are not" sworn brothers "," confederates "," blood brothers " or " brothers in arms " (English "brotherhood-in-arms"), but enemies.

Fraternization - Signs and Rituals

Reinhold Merkelbach locates the swearing-in ceremony in Judaism because: “Whoever wanted to hear the full truth asked: 'I swear you to the living God, tell me (and now the question came)', and the interviewee replied: 'So true God lives (the answer follows). ‹” The German word: “ swear ” originally means “to testify in court” (previously only to speak ) and with the connection of the “oath” becomes the “oath”. The sworn brotherhood is literally fraternization through the taking of an oath. Talk-an' the other, is sufficient enough in the outside of the "plot" ( " conspiratio ") designated adelphopoiesis ( " coniuratio that an" invocation "is") in the self-inspection. The sworn brotherhood as a Swiss Confederation shows that in order to be accepted, nothing more is required than to speak Swiss.

In addition, Arnold van Gennep sees the change from stranger to oath brother fundamentally a rite of passage which, in addition to the actions of speaking, includes other signs such as dining rituals. According to Germanic law , anyone who attacked an oath brother was excluded from the community through a boycott and it was forbidden to accept the perpetrator or to trade with him.

Dmitri Zakharine writes that the semantics of fraternization or marriage is an expression of social equality and thus established a symbol of family community. This gesture was generalized and legalized in Europe, especially during late antiquity and the early Middle Ages, during encounters between rulers. Both cheeks and brother kiss became a ritualized symbol of the conclusion of peace or the confirmation of peace ( osculum pacis ). In the Middle Ages, the kiss was associated with the functions of greeting, signing a contract, transferring rights or handing over gifts.

According to a widely held opinion, the ritual of the brotherly kiss referred to a rule that the Apostle Paul coined with the words: “ Greet one another with a holy kiss (salutate invicem in osculo sancto). “For the Middle Ages, practices of the kiss of peace and brotherly kiss between strangers inside and outside church premises are documented. The kiss of peace was mostly performed by the social elites in continental Europe as a kiss on the cheek and not as a kiss on the lips, whereas the latter was practiced in a religious context in Russia. From a Western perspective, this behavior was considered impolite and uncivilized.

The fraternization was marked by heads of state of the socialist community of states of the Warsaw Pact , as an analysis of the weekly and daily news chronicles shows, with the custom of the brotherly kiss as an initiation rite since the 1950s. In the course of this it became more and more a ceremonial that was supposed to give the audience the impression of spontaneous open-heartedness. On the other hand, the kiss between US President Jimmy Carter and Leonid Brezhnev on the occasion of the signing of the disarmament agreement in 1979 seems absurd. The kiss of the enemy was associated with the treacherous kiss of Judas .

Similar to the brotherly kiss, von Zakharine also uses the embrace as a gesture of fraternization between people. The hand-shake is also in use, for example , which was originally only used as a greeting in the 19th century, but expresses fraternization with symbolism in contractual transactions.

Leopold Hellmuth describes the extreme fraternization of the pagan times in the Germanic area as blood brotherhood, which was later described in literary terms as a motif in the Middle Ages. That this existed would be verifiable, however, the reconstruction of the ritual and thus its overall representation is disputed. Jacob Grimm also collected literature on the subject. Blood brotherhood is not a single Germanic phenomenon, but can also be traced back to the culture of the Slavs, Scythians, Iberians, Lydians, Medes, Arabs and Asian peoples. Heiko Hiltmann shortens the blood brotherhood of its consideration of the " brothers in arms " (Engl. " Brotherhood-in-arms ") because all the assistance obligation and the main motive of revenge appears urgent that he rises to avenge duty. He describes the steps of the ritual of the so-called “ lawn walk ”, mixing of blood, oaths, the invocation of the gods to testify and finally a handout that would also be the conclusion. Leopold Hellmuth sees in the invocation of the gods not only a contract like any other, but it also becomes clear that the human realm was understood to be embedded in an unrelated bond in a comprehensive cosmic overall order. Christine Knust mentions the mythology of blood that the blood of Germanic peoples did not mix directly, but that this happened through the medium of earth in the lawn.

Brotherhood of Nations

Fraternization between peoples is a paraphrase for “ friendship among peoples ”. The concern for friendship among peoples in appeals and declarations can be found among social democrats as well as socialist and communist parties and groups.

With regard to the Franco-German relationship during the revolution of 1848/49, Ulrike Ruttmann states that it was a legitimate position among the " democrats " of the time to put national interests aside in order to be able to realize liberal ideas and that this would be embedded in a cosmopolitan worldview in which the concept of the brotherhood of peoples played an important role. In mid-July 1848, for example, Stephan Born's workers newspaper Das Volk announced a time “ when the nations perish and the whole of humanity becomes a brother nation. “The basis of the utopia of the brotherhood of nations is the idea that it is possible to overcome national egoisms. The idea of ​​freedom was the unifying element, according to which it should take the place of the “nation”. In contrast, the concept of freedom of the liberals of this time differed , since the understanding of nationality formed the basis on which freedom flourished. So that they accused the Democrats of their idea of ​​the " fraternization of the peoples " was an illusion. The idea of ​​fraternization between peoples was classified as naive because of the reference to the French Revolution's will to conquer. Hidden under the concept of international brotherhood and friendship between peoples, it was the idea of ​​cross-border solidarity. There was talk of the fraternization of the peoples, but in terms of content only the fraternization of certain groups that had identical political convictions was considered.

The idea of ​​friendship among peoples using the synonym for brotherhood of peoples was still present at the beginning of the 20th century , like the resolution of the International Socialist Congress in Stuttgart on the question of anti-militarism in 1907: “ The congress therefore regards it as the duty of the working class [...] to do so to work so that the youth of the working class are brought up in the spirit of the brotherhood of nations and socialism and that they are filled with class consciousness. "

General German workers' brotherhood

The first approaches of the German trade union movement is the General German Workers' Brotherhood, which emerged in the context of the 1848 revolution . Its purpose was to represent the interests of the German workers with the stance: “ We are not plotting against the existing government, we just want to be given a place in the common fatherland. “In Berlin, a“ Central Committee of the Workers ”emerged from the local workers' club, which prepared a general workers' congress at which the workers' brotherhood was founded. The workers 'brotherhood existed until the general prohibition of workers' associations in 1854.

Brotherhood of the Socialist States

Brotherly kiss between Leonid Brezhnev and Erich Honecker , painting by Dmitri Wladimirowitsch Wrubel , East Side Gallery , 1991

Birgit Wolf shows the “fraternization” choice of words in the international cooperation of the socialist states in the official language. Foreign groups of people, organizations, state institutions or states were referred to as “ brothers ” in the figurative sense of the SED . This particularly affected the GDR's relations with the Soviet Union . This was also called " Big Brother ", whereas the word combination is seen more in the sense of Anglicisms as the embodiment of the omnipotent and omnipresent state power, a (totalitarian) state that reduces the freedom of the individual to a minimum through surveillance. The brotherly kiss was celebrated at meetings of the government .

Likewise, “ brotherhood ” was used as a word for close ties between states and their communist parties. In this way, regardless of the conflicting interests of individual states, friendship, mutual help and cooperation on a political and economic level should be made clear. Accordingly, the “ brother countries ” were united in the brother union. Propagandistically, the word “ brotherly ” was used as an attribute to underline the friendly ties between states, trade unions and parties because of their equal social position with regard to their political views. With regard to the SED, “ brother parties ” were friendly communist or workers' parties .

Influence on West German trade unions, at the time of the Cold War by the same from the former Soviet occupation zone , was tried as " change through fraternization ". Since the construction of the wall in 1961 bordered German Trade Union Federation ( " Western counterpart ") with the default according to its own statutes, " fascist, communist, nationalist, militarist and all other anti-democratic influences " from the Free German Trade Union Federation ( " East counterpart ") who was denied legitimation as the workers' representative. Contrary to the self-image, however, a spectrum spanned between the unions from fraternization to rejection.

Nobel Peace Prize

Alfred Nobel founded the Nobel Peace Prize in his will in 1895. It is awarded to a person who: “has worked most or best for the fraternization of the peoples, for the abolition or reduction of the standing armies and for the formation and dissemination of peace congresses.” In 1901 the Nobel Prize was awarded on the anniversary of Alfred's death Nobels, to the founder of the International Committee of the Red Cross , Henry Dunant , and to the founder of the French peace society Société d'arbitrage entre les Nations , Frédéric Passy .

Fraternization as a topic in the media

Fraternization as a journalistic motive

  • Fraternization is often associated with the politics of different countries. In 2004, for example, Federal Chancellor Gerhard Schröder and US President George Bush met. In 2008 a study found that the President of Venezuela Hugo Chávez would fraternize with the head of state of Cuba Fidel Castro . An example of the use of the term is also an article from 2010 about the Afghan President Hamid Karzai , who seeks " fraternizing peaceful enemy contact with the Taliban ".
  • In addition to the political reception, fraternization is also placed in the context of major sporting events. Like the soccer world championship in 1998 or 2010.
  • In connection with the Stockholm Syndrome , the press allegedly resorts to the motive of fraternization and assumes that the attachment of the victim as hostage to the perpetrator is subject to the same scheme as fraternization (see also prisoner's dilemma ).

Brotherhood as a literary theme

" Peace on Earth ", Karl May
  • Giuseppe Mazzini wrote the manifesto in 1832: “ Fraternization of the peoples ”. He was the initiator of several uprisings against the feudal system in territorially fragmented Italy and opposed the " Holy Alliance of Princes " with the demand for fraternization of the peoples in the name of progress.
  • In 1867 Victor Hugo wrote the foreword to the “ Guide through Paris ”, published for the 1857 Paris World Exhibition . In this preface with the title: “ The future ”, he combines “ the peace and Europe idea with enormous power of speech, as seldom before him ”, which is expressed in the end: “ The fraternization of the continent is the future. Hugo was President of the Paris Peace Congress in 1849. "
  • Johannes R. Becher composed the work in 1916 with the title: " Fraternization ". The second part of this is a collection of poems on the topic of fraternization and also a poem with the title: " Fraternization ".
  • Karl May wrote a poem with the title: " Fraternization ". This poem was only published in the Karl May yearbook in 1929 after his death from Karl May's estate. May process in his works the ideas of the Enlightenment as a doctrine of " humanity , tolerance , charity and international understanding ". He expressed this in his “ Creed of Faith ” published in 1907 as follows: “[…] and I believe in the good in people, in the power of charity, in the brotherhood of nations, in the future of the human race. This is the earthly paradise, to which we should strive, and in this striving the bliss promised to us there begins already here on earth! "
  • In 1928 Fritz Rosenfeld dealt with the subject in an expressionist manner in the work: " The Hour of Fraternization " . The sides of the countries are formed by several individual choirs, which are supposed to represent the contrast between the classes within the countries.

Fraternization as a musical theme

Performance of Beethoven's Ninth Symphony, conducted by José Mongelós
  • The ode to joy in the 9th symphony and the fourth movement contained therein is the last completed symphony by the composer Ludwig van Beethoven . Beethoven chose the poem To Joy by Friedrich Schiller as the text . Schiller processed the idea of ​​brotherhood in his poem as a hymn-lyrical embrace with the line: " All people will be brothers " which in the first version was quite unmistakably: " Beggars become prince brothers ". In later years he was critical of the youth work and failed to include it in his collection of poems in 1800, as he, as a contemporary of the French Revolution, observed how enthusiasm for liberation turned into an experience of the reign of terror . The daiku (Japanese: ninth 第 9) is particularly popular in Japan , as it is performed annually on the first Sunday in December in the Symphony Hall of Osaka with 10,000 amateur singers . With his work Beethoven “captured the desire for solidarity and human brotherhood in sounds. "

Fraternization as a theme in the film

See also

literature

  • Heiko Hiltmann: From Icelandic man to Norwegian follower . Bamberg University Library, Bamberg 2011, ISBN 978-3-86309-031-9 .
  • Leopold Hellmuth: The Germanic blood brotherhood . Books on Demand, Norderstedt 2010, ISBN 978-3-939459-48-4 .
  • Robert Axelrod: The evolution of cooperation . German edition edition. Oldenbourg Wissenschaftsverlag, Munich 2009, ISBN 978-3-486-59172-9 .
  • Arnold van Gennep: Rites of passage. 3rd, unchanged edition. from 1909. Campus, Frankfurt am Main 2005, ISBN 3-593-37836-1 .
  • Dmitri Zakharine: Face to face . The change in direct communication in the Eastern and Western European modern times. UVK, Konstanz 2005, ISBN 3-89669-717-X .
  • Peter Blickle (ed.): Theories of communal order in Europe (=  writings of the Historisches Kolleg Colloquien. 36 ). Oldenbourg, Munich 1996, ISBN 3-486-56192-8 .
  • Max Weber: Economy and Society . 5th edition. JCBMohr, Tübingen 1971.

Web links

Commons : Fraternization  - collection of images, videos and audio files
Wiktionary: fraternize  - explanations of meanings, word origins, synonyms, translations
Wiktionary: Fraternization  - explanations of meanings, word origins, synonyms, translations

Remarks

  1. ↑ Note: "Here Weber has the cities in India, Japan and China in mind" cf. Footnote p. 97 No. 72 in Stefan Alkier, Markus Witte (ed.): The Greeks and ancient Israel. Academic Press Friborg Verlag, Freiburg Switzerland 2004, ISBN 3-7278-1477-2 .
  2. ↑ Note: pluribiocyclic means: " multiple-life-recurring " (cf. Wiktionary: pluri , bio , cyclic )
  3. ↑ Note: verbatim reproduction
  4. ↑ Note: cf. Sovereignty before
  5. ↑ Note: cf. request Johann Georg August Wirth at the Hambach Festival
  6. ↑ Note: on the betrayal of the Hellenistic Jews against the people of Israel

Individual evidence

  1. ↑ Stefan Alkier, Markus Witte (ed.): The Greeks and ancient Israel . Academic Press Friborg, Freiburg Switzerland 2004, ISBN 3-7278-1477-2 , pp. 103 f . ( limited preview in Google Book search).
  2. ↑ Stefan Alkier, Markus Witte (ed.): The Greeks and ancient Israel . Academic Press Friborg, Freiburg Switzerland 2004, ISBN 3-7278-1477-2 , pp. 104 ( limited preview in Google Book search).
  3. ↑ Stefan Alkier, Markus Witte (ed.): The Greeks and ancient Israel . Academic Press Friborg, Freiburg Switzerland 2004, ISBN 3-7278-1477-2 , pp. 99 ( limited preview in Google Book search).
  4. ↑ a b Stefan Alkier, Markus Witte (ed.): The Greeks and ancient Israel . Academic Press Friborg, Freiburg Switzerland 2004, ISBN 3-7278-1477-2 , pp. 98 ( limited preview in Google Book search).
  5. ↑ Peter Blickle (ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 77 f . ( limited preview in Google Book search).
  6. ↑ a b c Peter Blickle (Ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 89 f . ( limited preview in Google Book search).
  7. ↑ Peter Blickle (ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 90 ( online at: books.google.de ).
  8. ↑ Peter Blickle (ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 82 f . ( limited preview in Google Book search).
  9. ↑ a b Peter Blickle (Ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 84 ( limited preview in Google Book search).
  10. ↑ Peter Blickle (ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 94 ( limited preview in Google Book search).
  11. ↑ Peter Blickle (ed.): Theories of communal order in Europe . Writings of the Historisches Kolleg Kolloquien 36. Oldenbourg, Munich 1996, ISBN 3-486-56192-8 , p. 95 ( limited preview in Google Book search).
  12. ↑ a b c d e f g h i j k l m Karl G. Bruns, Eduard Sachau: Syrian-Roman law book . From the fifth century. Elibron Classic (Brockhaus), Leipzig 2005, ISBN 0-543-99030-3 , p. 256 ff . ( limited preview in Google Book search).
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  14. ↑ a b several scholars: General German People's Conversations Lexicon and Foreign Dictionary . Third volume. Verlag von Tramburg's Erben, Hamburg 1848, ISBN 3-486-56192-8 , p. 283 ( online at: books.google.de ).
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