Andreas J Önnerfors
Andreas Önnerfors, born 1971, was raised in Trier, Germany, leaving secondary school in 1990 with the diploma Abitur (special subjects English, History and Latin). After a period of travel and initial studies at the University of Trier, he conducted his military service in Sweden between 1993-1994. Immediately thereafter, he worked as German-Swedish translator at a Swedish information company. Having registered for undergraduate studies in the History of Sciences and Ideas at the University of Lund, Sweden, he began training at the School of Interpreters of the Swedish Armed Forces in Uppsala (language: Russian) between 1995-1996, receiving further training for international missions in 1998. During this time he was awarded his BA and MA degrees in the History of Sciences and Ideas, receiving the former in 1999. Subsequently, he was admitted to Lund University in order to begin PhD studies. He subsequently taught History of Sciences and Ideas as well as cultural studies between 1999 and 2007. Between 2000-2003, Andreas Önnerfors also received doctoral education at a German graduate school at the University of Greifswald and defended his dissertation successfully in June 2003. During his post-doctoral period at the University of Lund (2003-2007), Andreas Önnerfors conducted research into freemasonry and other fraternal organizations in Sweden during the enlightenment and specialized in trans-national press history. He also worked as coordinator at the Centre for European Studies between 2004-2006. Furthermore, he carried out surveys on PhD education on behalf of the German state government and a Nordic inter-governmental research organization. He has worked as an interpreter and translator (German-Swedish) for Swedish judiciary institutions. After post- doctoral studies at the University of Freiburg (Germany) and the University of Nice Sophia- Antipolis (France), he was contracted to the University of Sheffield (UK), where between 2007 and 2010 he worked as Director of the Centre for Research into Freemasonry and Fraternalism and as a Senior Lecturer in The Department of History. Between 2010 and 2011 Andreas Önnerfors was employed as researcher in a project on provenance in the rare book collections of Lund university library. Between February 2011 and June 2014 he worked also as a senior lecturer in various subjects at the Department for Global Political Studies, University of Malmö. In 2012 he was awarded the title of ‘docent’, which corresponds to Reader or Associate Professor in the History of Sciences and Ideas. Since July 2014, he teaches History of Sciences and Ideas at the Universities of Gothenburg and Lund, Sweden, since July 2015 in a permanent position. In 2014, he was elected member of the European Academy of Sciences and Arts, Salzburg, Austria. In 2020, he was promoted to Full professor in the History of Science and Ideas at the University of Gothenburg, Sweden. In January 2021, professor Önnerfors was appointed Dean of Class I, "Humanities" of the European Academy of Sciences in Salzburg, Austria.
In spring 2022 he will be teaching at the Department of Scandinavian of the University of California, Berkeley.
In spring 2022 he will be teaching at the Department of Scandinavian of the University of California, Berkeley.
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one of the foundational myths of freemasonry, which prompts another, albeit larger question of role of female characters in literary esoteric imagination. The ritual centerpiece of the third or master’s degree in freemasonry is crafted around the bibli- cal account of the construction of Solomon’s temple with an apocryphal extension, the ‘Hiramic legend’, treating the murder of the temple architect Hiram. Whereas from the late 1720s and onwards the ritual narrative does not feature any female protagonists at all, Nerval introduces Balkis as a central and fundamentally plot-changing character. In this article, I will introduce Nerval’s version of the Hiramic legend, present a likely explanation how it migrated to the writings of anthroposophist Rudolf Steiner (1861–1925) and discuss Balkis’ role as a ‘female principle’ introduced in the hyper-masculine ritual narrative of freemasonry. My reading of the literary sources is informed by both genealogical and comparative approaches by which I trace the elements of the Hiramic mythology from its eighteenth-century origins to their transformation at the end of the nineteenth and early twentieth century. A necessary limitation of this project at this stage is to omit context in favor of content. Whereas the interplay between these two levels of understanding certainly would merit deeper analysis, I will in this piece only discuss the suggestion of French historian Hivert-Messeca: that Nerval’s adapted masonic mythology aimed at to create an inclusive and secularized spirituality for the age of modernity.
1
Enthüllungen über die Freimaurerei. Durch Veröffentlichung in einem in
Europa weit verbreiteten Periodikum, der in den Österreichischen Niederlan- den erscheinenden luxemburgischen Zeitschrift La Clef du Cabinet des princes de l’Europe erreichte die Relation ein alleuropäisches Lesepublikum, und innerhalb weniger Monate lagen Übersetzungen auf Schwedisch und Deutsch vor. In der bisher erschienenen früheren Forschung liegen erhebli- che Missverständnisse zur Relation, ihrer Verbreitung, ihres Inhalts und ihrer Autorenschaft vor, die ich in diesem Beitrag beseitigen und klarstellen werde.
Contemporary discourse on Europe is infused by a powerful figure of Manichaean manipulation, a dualistic political cosmology, where light and darkness are engaged in a seemingly endless battle for dominance. But can the continent be rescued from its final Armageddon? It is a matter of choice, or at least it is portrayed as if the European electorate, or more strikingly, ‘the people’ has the power over antagonistic alternatives and can work for its own salvation.
Provoked by these global events, in autumn 2014 a small group of friends in and around Dresden in eastern Germany connected via facebook and sparked off an initiative that at the peak of its previous expansion would bring around 25 000 people to the streets of the ‘Florence of the North’. Under the banner of PEGIDA – Patriotische Europäer Gegen die Islamisierung des Abendlandes, ‘Patriotic Europeans Against the Islamization of the Occident’, the movement has continuously mobilised popular disaffection with current political affairs in Germany. Throughout 2014 and 2015, between twenty and thirty sister-organizations surfaced around Germany and even in other European countries and the development begs the question if we witness a new dimension of popular protest that is difficult to classify on a traditional scale between ‘right’ and ‘left’. More important to this study is though to explore in how far the movement has furthered a re-semantization (and thus what I claim a radicalization) of political language. As I will argue, its basic concepts currently undergo a rapid re-definition and change of their meaning.
one of the foundational myths of freemasonry, which prompts another, albeit larger question of role of female characters in literary esoteric imagination. The ritual centerpiece of the third or master’s degree in freemasonry is crafted around the bibli- cal account of the construction of Solomon’s temple with an apocryphal extension, the ‘Hiramic legend’, treating the murder of the temple architect Hiram. Whereas from the late 1720s and onwards the ritual narrative does not feature any female protagonists at all, Nerval introduces Balkis as a central and fundamentally plot-changing character. In this article, I will introduce Nerval’s version of the Hiramic legend, present a likely explanation how it migrated to the writings of anthroposophist Rudolf Steiner (1861–1925) and discuss Balkis’ role as a ‘female principle’ introduced in the hyper-masculine ritual narrative of freemasonry. My reading of the literary sources is informed by both genealogical and comparative approaches by which I trace the elements of the Hiramic mythology from its eighteenth-century origins to their transformation at the end of the nineteenth and early twentieth century. A necessary limitation of this project at this stage is to omit context in favor of content. Whereas the interplay between these two levels of understanding certainly would merit deeper analysis, I will in this piece only discuss the suggestion of French historian Hivert-Messeca: that Nerval’s adapted masonic mythology aimed at to create an inclusive and secularized spirituality for the age of modernity.
1
Enthüllungen über die Freimaurerei. Durch Veröffentlichung in einem in
Europa weit verbreiteten Periodikum, der in den Österreichischen Niederlan- den erscheinenden luxemburgischen Zeitschrift La Clef du Cabinet des princes de l’Europe erreichte die Relation ein alleuropäisches Lesepublikum, und innerhalb weniger Monate lagen Übersetzungen auf Schwedisch und Deutsch vor. In der bisher erschienenen früheren Forschung liegen erhebli- che Missverständnisse zur Relation, ihrer Verbreitung, ihres Inhalts und ihrer Autorenschaft vor, die ich in diesem Beitrag beseitigen und klarstellen werde.
Contemporary discourse on Europe is infused by a powerful figure of Manichaean manipulation, a dualistic political cosmology, where light and darkness are engaged in a seemingly endless battle for dominance. But can the continent be rescued from its final Armageddon? It is a matter of choice, or at least it is portrayed as if the European electorate, or more strikingly, ‘the people’ has the power over antagonistic alternatives and can work for its own salvation.
Provoked by these global events, in autumn 2014 a small group of friends in and around Dresden in eastern Germany connected via facebook and sparked off an initiative that at the peak of its previous expansion would bring around 25 000 people to the streets of the ‘Florence of the North’. Under the banner of PEGIDA – Patriotische Europäer Gegen die Islamisierung des Abendlandes, ‘Patriotic Europeans Against the Islamization of the Occident’, the movement has continuously mobilised popular disaffection with current political affairs in Germany. Throughout 2014 and 2015, between twenty and thirty sister-organizations surfaced around Germany and even in other European countries and the development begs the question if we witness a new dimension of popular protest that is difficult to classify on a traditional scale between ‘right’ and ‘left’. More important to this study is though to explore in how far the movement has furthered a re-semantization (and thus what I claim a radicalization) of political language. As I will argue, its basic concepts currently undergo a rapid re-definition and change of their meaning.
Föreläsning på Fojos klimatkurs 5/12 2022
Mellan den 23 och 25 augusti 2022 genomfördes det av filosofen Åsa Wikforss vid Stockholms universitet och medieforskaren Jesper Strömbeck vid Göteborgs universitet ledda projektet "Knowledge Resistance", finansierat av Riksbankens Jubileumsfond, en konferens med temat "Knowledge Resistance in High-Choice Information Environments". Konferensen kan betraktas som en uppföljning av bokprojektet med samma namn, som i maj i år publicerades på Routledge i Open Access. Den som söker efter en överblick över forskningsfältet hittar mycket värdefulla bidrag i själva boken (och på projektets hemsida).
Historielärarnas förening, onsdag 7 april 2022
Ukrainas manikeiska vägval Just nu utsätts Ukraina för ett ryskt utrotningskrig, städer blir jämnade med marken, människor blir mördade utan urskiljning, folk deporterade från sina hem. Hur hänger det ihop med dagens ämne, konspirationsteorier och radikalisering? Det strategiska narrativet med vilket Ryssland motiverar sin utplåning av Ukraina är laddat med konspirationsteoretiska föreställningar som följer en dualistisk tolkning av världspolitiken: enligt denna är Europa uppdelat i två sfärer, ett dekadent Väst och ett strålande, moraliskt överlägset Öst. Europeiska Unionen är en fortsättning av nazismen,
Jag skall inledningsvis återge min läsning av Anteckningarna från källarhålet för att därefter relatera dem till en personlighetstyp som jag av helt andra skäl har befattat mig med i min forskning under de senaste tio åren: konspirationsteoretikern och i förekommande fall dess radikaliserade manifest som leder till dödligt våld.
Conspiracy theories about the origin and spread of the virus, its morbidity and mortality, the political countermeasures, the expertise of public health science and in particular vaccination have influenced and polarised opin-
ion. Conspiratorial ideas about the pandemic not actually existing or being a way of achieving a global dictatorship sow discord and undermine societal and interpersonal trust. Conspiracy theories are a serious threat to Swedish democracy, since they reject or cast suspicion on expertise and state actors, and hasten radicalisation processes. They also prepare the ground for foreign powers’ information influence activities directed at Sweden. There is no doubt that greater knowledge about conspiracy theories is needed within a psycho- logical defence capability.
A Series of Explorative Events organized by the European Academy of Sciences and Arts (EASA), Class I, Humanities (https://www.euro-acad.eu)
Event 1: “Dante, the Divine Comedy and COVID-19” Date: 18 September 2021, online
Rationale
Starting with the outbreak of the COVID-19-pandemic in 2020, European society is placed in its largest cataclysmic crisis since 1945. After more than 75 years, progress towards an ever closer civilizational union has come to a dramatic halt. Real and perceived threats from within an outside have challenged the European project, but the pandemic has thrown the people, organizations and institutions of our continent into a limbo where sense (again) has to be created in the face of the looming abyss.
The original meaning of the Greek noun for crisis, ‘κρίσις’ entails to choose and to make a decision. This is what we have identified as the starting point for a series of four explorative events – organized in autumn 2021 and in spring 2022 – during which members of the EASA and guests will explore answers to existential questions emanating from our current situation. For 2021, we have chosen to seek inspiration from two literary anniversaries: 700 years ago, poet, writer and philosopher Dante Alighieri passed away. Immortal for his Divina Commedia, Dante invites us to reflection about navigating different circles of hell, but also to seek for guidance and orientation with the aim to reach perfection and consolation. In 1821, Fyodor Dostoevsky was born. He dedicated his literary career to the existentialist exploration of the contradictory human psyche, trapped in an eternal fight between divine as much as deplorable desires. From here it is possible to ask the question whether it is possible to establish trust and hope as the basis of European society.
Our first event, hosted 18 September 2021 online, invites scholars to reflections on “Dante, the Divine Comedy and COVID-19”. What can Dante tell us about the transgression of trauma and diffusing disorientation?
Please read further down concerning a more detailed rationale for this event.
If you have any questions, please direct them to professor Önnerfors, [email protected] (English, German) or to professor Boštjan Marko Turk, [email protected] (French). To propose a paper for discussion, please submit an abstract of no more than 250 words no later to the Email-addresses above no later than 18 August 2021. For registration and participation, please fill in the following form: https://forms.office.com/r/s5ZWpMuKH0
We look very much forward to your participation,
Andreas Önnerfors and Boštjan Marko Turk (Dean and Vice-Dean of Class I, Humanities, European Academy of Sciences and Arts)
Dante, the Divine Comedy and COVID-19: preliminary reflections
Dante lived at a time when epidemics were rampant and death from infectious diseases was part of everyday life. The Covid 19 pandemic represents the largest global catastrophe since the Second World War. The following overview provides with support for our supposition:
In times of misfortune, cataclysms and wars, the suicide rate has always plummeted. The number of personal hardships has also been lower. The reason is plain to see. When a person is threatened from the outside, internal distresses are pushed aside. COVID-19, however, is the first natural disaster to defy this rule. The suicide rate did not decrease (L'INSEE, France), on the contrary, the suicide ideation increased (Centre for Mental Health at the University of Melbourne).
How to explain this phenomenon? There has not been a war (or any major catastrophe) in Europe for 75 years. The comparison of suicide rate applies to the period before the Second World War. But Europe has changed in the last three quarters of a century. Technological progress has not been followed by what can be called individual fulfilment. The society has become atomized, the anxiety within its vital tissue has grown and, above all, it appears as if the bearings walls, the caryatides of the civilization, have come down. Today’s civilization, which is on the wane, has been left without its founding pillars. Thus, the acute problem of the absence of meaning, significance and sense has emerged. Man can live without order, without security, even without a home, but he cannot live without meaning. COVID-19 caused so much psychological trauma or depressive symptoms because it
has stricken at a population that, in the absence of meaning, had become severely susceptible to psychological abuse.
Dante Alighieri has much to say to us today in this very direction. However, to understand his message properly, it is necessary to think about it in a slightly unconventional way. We should question Dante Alighieri as a human being and ask him about his message for the time we live in. La Divina Comedia, in which the poet himself appears in the first person, offers an opportunity for this. At the half-way point of his life, he sets out to explore the value system of the world, its morality, but also the meaning of human life and the mysteries of that what comes in supremis.
Thinking along these lines, the great text must be understood outside the allegorical meanings and symbolism of the time. It is necessary to place oneself in the position of the poet and ask how and in what way today's intellectual could relive his experience. The Divina Comedia is the story of a political dissident who was expelled from his native Florence for attacking the supreme papal authority, Rome at the time. Although persecuted, he did not bow down: his work is a testimony of an intellectual non-conformist, who chooses two meaningful companions for his journey through the fundamental spheres of human existence, hell, purgatory and heaven: Virgil, who stands for wisdom, and Beatrice, who represents the never completed ideal of eternal, divine love. This is also why Beatrice appears only at the third stage of the journey, where life takes on its final meaning. This is also why this is a ‘comedia’, a story with a happy ending.
The challenge for intellectuals today is finding the lost meaning. Great works are always great projections of ideas. But it is the conviction that things can retrieve their meaning and bring a happy ending that has always been the first stance of critical intellectuals. In the Greek sense of the word ‘crisis’, a pandemic can be an opportunity for going over trauma and reconstruct the vanishing unity of our civilization, its significance and its designs of meaning.
https://www.theguardian.com/commentisfree/2016/jan/05/denmark-sweden-oresund-bridge-border-controls-europe
But in this blog-post, the case is made that the issue of 'freedom of speech' on campuses is used as an agenda-setting battering ram by the far-right on a global level, which as to be understood from the backdrop of international relations and global studies.
John J. Curley, A Conspiracy of Images: Andy Warhol, Gerhard Richter and the Art of the Cold War, New Haven, London: Yale University Press, 2013, 296p., 32 color and 136 b/w illustrations, 65 USD
It appears as if art and conspiracy are intrinsically linked. Art uncovers the power of imagination and establishes the visualization of strong semantic relationships: a depiction, a representation, a performance of the hitherto unseen, the transformation of the imagined or real object into a subject/body of perceivable aesthetics. Art thus expresses an immediate interconnectedness between perception and picture and immerses the viewer into connections never seen before.
Kjell Lekeby, Esoterica i Svenska Frimurarordens arkiv 1776–1803 (Stockholm:
Plejaderna 2011). 217 s.
Kjell Lekeby, Gustaviansk mystik: alkemister, kabbalister, magiker, andeskådare,
astrologer och skattgrävare i den esoteriska kretsen kring G. A.
Reuterholm, hertig Carl och hertiginnan Charlotta 1776–1803 (Stockholm:
Vertigo 2010). 539 s.
Kjell Lekeby, Gustaf Adolf Reuterholms hemliga arkiv från 1780-talet
(Stockholm: Plejaderna 2011). 88 s.
Peter Ullgren, Hemligheternas brödraskap: om de svenska frimurarnas historia
(Stockholm: Norstedts 2010). 338 s.
volume gathering more than twenty richly illustrated chapters researching the
position of clerics at court in the early modern period in Europe (‘Religion
Power Politics. Court Clerics in Early Modern Europe, 1500-1800’). Between
2009 and 2013, a project devoted to this subject has generated new insights
that inscribe themselves consciously or unconsciously into a larger revision of
the secularization paradigm that increasingly has been questioned in early
modern studies.
Routledge, 2016) 2,396pp., £412.00, ISBN 9781848933774.
In the age of mass-digitization of cultural heritage, the publication of
this hardback five-volume source edition on British freemasonry must
be regarded as a milestone achievement in itself, opening up to its readers
the concepts, practices and discourses surrounding one of the most
mystified fraternal orders in modern history. The source edition marks a
peak of development during the last two decades which has witnessed a
steep surge of interest in freemasonry and related fraternal organizations
in a wide range of academic disciplines. Together with a Handbook of
Freemasonry (Brill, 2014) and a Very Short Introduction (OUP, 2017) it
is now possible to capitalise on this trend in scholarship through direct
encounters with a careful selection of sources from the first century of
modern British freemasonry, edited and commented by leading scholars
in the area. From the first draft to the final printed outlet the realisation
of the project took almost seven years. But for sure the content of
the five thematically structured volumes – much of it transcribed and
(re)printed for the first time – is designed to inform future generations
of scholars, a much-appreciated counterpoint to the prevalent shorttermism of contemporary academia.
Focusing on recent developments, the individual chapters explore a range of conspiratorial positions related to Europe. In the current climate of fear and threat, new and old imaginaries of conspiracy such as Islamophobia and anti-Semitism have been mobilised. A dystopian or even apocalyptic image of Europe in terminal decline is evoked in Eastern European and particularly by Russian pro-Kremlin media, while the EU emerges as a screen upon which several narratives of conspiracy are projected trans-nationally, ranging from the Greek debt crisis to migration, Brexit and the COVID-19 pandemic. The methodological perspectives applied in this volume range from qualitative discourse and media analysis to quantitative social-psychological approaches, and there are a number of national and transnational case studies.
This book will be of great interest to students and researchers of extremism, conspiracy theories, and European politics.
This survey was carried out with the ambition to provide the
scientific community in our common research area with qualified
information on PhD-, further on called Post Graduate Training
(PGT, definition below) in the five Nordic and the three Baltic
States. Besides them, Russia, Poland and Germany are treated
focussing primarily on the regions and universities that can be
counted to the Nordic-Baltic Region. An attempt to define the
region geographically can both be derived from history (compare
with Olaus Magnus extremely detailed Carta Marina
Septentrionalium Terrarum 1539) or from a present day example
such as the successful scientific meta-network ScanBalt BioRegion
(see www.scanbalt.org). As we learn from the latter source, the 11
countries around the Baltic Sea bring together no less than 85
million people and more than 60 universities. If we also take into
consideration the historical ties between these countries, there is
no doubt that any measures of cooperation in Higher Education
and Research will create a flourishing region of knowledge in
Europe.
Andreas Önnerfors
Very Short Introductions
Introduces freemasonry, covering its three hundred year history and its position in our world today
Discusses the organization, secrecy, rituals and symbols of freemasonry
Unpacks the most common conspiracy myths and fictions surrounding freemasonry, and their history
Explains the most important concepts and lines of ideas that have shaped freemasonry and its distinct features
Sheds light on the participation of women in freemasonry
Part of the Very Short Introductions series - over eight million copies sold worldwide
for more information, visit https://global.oup.com/academic/product/freemasonry-a-very-short-introduction-9780198796275?q=freemasonry%20vsi&lang=en&cc=gb#
It addresses the following questions:
How did intellectuals in this province approach the geological fact of proximity to and the political fact of dependence upon the “North”, in this case study represented by Swedish rule. Did “German/Pomeranian” intellectuals adopt concepts of the North into their mind-sets? Was there a resistance towards such a process? If yes, how could this resistance and how could potential adaptation be explained? Research covered a period of roughly hundred years between 1720–1815 and argues that identification changed significantly over time, from rejection to inclusion via a phase of shared values. The discourse treated stretches from still almost scholastic disputes in the heavy style of early modern scholarship on the nature and quality of the North over a phase of cosmopolitan openness during the Enlightenment to a distinct re-definition of concepts of originality during early romanticism, the phase of national awakening in a variety of national imaginations ranging from Swedish Neo-gothicism to Estonian Estophilism. The conclusion of research was that the general outset of identification patterns remains stable and fixed over time, but that their content is exposed to dynamic processes of identification, promoted by fluid cultural and culture-transgressing encounters."
’Freedom Convoys’ from Ottawa to Kyiv – the phantasm of liberty unchecked unites the global radical right
Whether Ottawa or Kyiv, the false flag of liberty is used to justify attacks against deliberative democracy and open societies. Starting from the discussion of Swedish support of the Canadian ‘freedom convoy’, this article argues that global anticorona-protests as much as the Russian invasion of Ukraine are united by four ideological positions:
(1) the rejection of agreed legal framework of conflict resolution,
(2) a populist polarization of politics,
(3) a false conceptions of freedom and
(4) normative foundations informed by conspiracy theories.
I will first reconstruct my reading of Notes from Underground and then relate them to a personality type that I for completely different reasons have dealt with in my research over the past ten years: the conspiracy theorist and, where applicable, his radicalized manifesto leading to deadly violence. Since Anders Behring Breivik and his terrorist attacks in Oslo and on Utøya in 2011, which claimed 77 victims, we have in recent years witnessed a series of attacks carried out by lone perpetrators and which were accompanied by a terrorist manifesto. To this can be added another component: the so-called ‘Incel’ movement of misogynistic men who claim to be in a state of ‘involuntary celibacy’ and from their digital cellar holes vent their vulgar Darwinist dissatisfaction with the alleged hegemonic power of women and gender studies.
The document represents my lecture manuscripts from a series of lectures at the University of Jordan in Amman in November 2011.
Ärade lyssnare, Vi har idag träffats för att högtidlighålla den 24 oktober till minne av att FN-stadgan trädde i kraft. I 65 år har världen firat dagen på olika sätt. Men jag vill inleda mitt anförande med en liten anekdot. Jag växte upp som svensk i Tyskland, med svenskt pass när min tjugoförsta födelsedag närmade sig. Ett brev kom hem från svenska ambassaden, då fortfarande i Bonn, där jag fick veta att jag var tvungen att skriva mig i Sverige eller mönstra och göra militärtjänst om jag ville behålla mitt medborgarskap. Samtidigt kontaktades jag också av tyska myndigheter, Sverige var ännu inte med i EU och även vårt medlemskap i ESS hindrade inte alltid från att man formellt behandlades som en utomeuropé. Korridoren på polishuset i Trier där utlänningspolisen höll till var packad med Rysslandstyskar, d v s efterlevande till sådana ryssar som för flera sekel utvandrat från olika tyska områden till Ryska riket och efter kommunismens fall återvände till Tyskland med mer eller mindre tydliga kopplingar till språket, landet, identiteten. Efter en lång väntan tillsammans med ryssarna mottog en byråkrat mig, intog en högtidlig min och förklarade att man erbjöd mig det tyska medborgarskapet. Några ögonblick senare svarade jag att jag tackade vänligt för erbjudandet, men att jag nog tänkte avböja. Kvinnan, som dagarna i ända mottog folk som inte växt upp i Tyskland, inte talade språket men i sina sovjetiska pass eller födelseattest kunde visa att de bokfördes som "njemez", tysk och därför mer eller mindre tvingades utfärda tyska pass till medlemmarna i den blodsbundna folkgemenskapen, var behärskad men nära explosion. Med en gest som syftade på folket som flockades utanför hennes dörr lät hon mig veta att jag verkligen borde tänka om:-Alla där ute vill verkligen få ett tyskt medborgarskap och Ni tackar bara nej?-Ja. Det tror jag, svarade jag mer osäkert och lämnade kontoret. Några dagar senare kom jag förbi och lämnade ett definitivt nej till damen som då knappast lyfte sin blick ur de ryska utredningspärmarna. När jag sen cyklade hem denna milda vårdag genom staden där kristendomen blev romerska rikets statsreligion, där Karl Marx föddes och där Jean Paul Sartre satt i krigsfångenskap fylldes jag plötsligt av en inre lycka och tänkte-Statslöshet, Världsmedborgarskap! Hur nära låg inte det?
Furthermore, this paper attempts to highlight that the main characteristic of such ritual texts is their performativity: that is to say, it possible to enact them. It is my contention here, that a deeper understanding of this sort of historical source text can be achieved only when the performative
dimension of it is reconstructed.
community in our common research area with qualified information on
Post Graduate Training (PGT*) in the five Nordic and the three Baltic
States. Besides them, Russia, Poland and Germany are treated focussing
primarily on the regions and universities that can be counted to the
Nordic-Baltic Region. An attempt to define the region geographically can
both be derived from history (compare with Olaus Magnus extremely
detailed Carta Marina Septentrionalium Terrarum 1539) or from a present
day example such as the successful scientific meta-network ScanBalt
BioRegion (see www.scanbalt.org). As we learn from the latter source, the
11 countries around the Baltic Sea bring together no less than 85 million
people and more than 60 universities. If we also take into consideration
the historical ties between these countries, there is no doubt that any
measures of cooperation in Higher Education and Research will create a
flourishing region of knowledge in Europe.
In the interview Professor Önnerfors argues that the Social democrats as well as the liberal and conservative parties created a political and economic environment that made parts of the Swedish population feel abandoned and ready to welcome Sweden Democrats’ “irrational” rhetoric.
https://urskola.se/Produkter/181741-Conspiracy-Illuminati
[...]
Its clandestine character and use of elaborate use of symbols has also led to distrust, says Andreas Onnerfors, author of “Freemasonry: A Very Short Introduction.” Onnerfors wrote that the public’s view of freemasonry generally falls into one of two camps: idealization or distrust.
https://apnews.com/1eee028ced7744c88703fdfacf481771
Plus ça change, only I was 19 years younger.
Visste du att Sverige är det land i Europa som har flest hemliga sällskap? I sista delen av Genier & Foliehattar handlar det om brödraskap, hemliga sällskap och slutna rum för hela licensslanten.
Radiomakarna Martin Wicklin och Tove Palén träffar forskaren och idéhistorikern Andreas Önnerfors som är specialist på hemliga sällskap.
I centrala Stockholm finns många av de stora hemliga sällskapens pampiga högkvarter och Kungsträdgårdens djupt belägna tunnelbanestation är ett enormt symbolpussel färdigt att läggas för den som ser bitarna.
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