{"id":7548,"date":"2024-12-05T16:09:47","date_gmt":"2024-12-05T15:09:47","guid":{"rendered":"https:\/\/reverent-antonelli.23-88-7-78.plesk.page\/transfer-of-norms-appropriation-of-norms-and-camouflage-of-normative-orders\/"},"modified":"2025-04-25T18:09:37","modified_gmt":"2025-04-25T16:09:37","slug":"transfer-of-norms-appropriation-of-norms-and-camouflage-of-normative-orders","status":"publish","type":"post","link":"https:\/\/normativeorders.net\/en\/transfer-of-norms-appropriation-of-norms-and-camouflage-of-normative-orders\/","title":{"rendered":"Transfer of norms, appropriation of norms and camouflage of normative orders"},"content":{"rendered":"\n<h2 class=\"wp-block-heading\">Transfer of norms, appropriation of norms and camouflage of normative orders<\/h2>\n\n<p><strong>Project manager:<\/strong> Prof. Dr. Karl-Heinz Kohl<\/p>\n\n<p>In the course of the work on this sub-project, there were two thematic focuses. The project leader&#8217;s investigations concentrated on the question of what role anthropology played in the reconstruction of traditional orders in the course of the mutual cultural transfer, while the sub-project team member, Katja Rieck, investigated the transformation of Indian economic counter-discourses in the early 20th century in connection with the emergence of the independence movement. The two topics are closely related insofar as in both cases a specific form of &#8220;re-appropriation&#8221; of traditions is involved: Images of one&#8217;s own culture are turned into something positive and used to legitimize both anti-colonial resistance movements and post-colonial orders.    <br\/><br\/>The project leader investigated this question using the example of indigenous movements in the former British settler colonies. He focused his research on the transnational cooperation between non-state indigenous organizations that has been observed since the late 1980s, which led to the formulation of new legal norms at a global level, the implementation of which in turn required the acceptance of positions that had emerged in the course of recent discussions on post-colonialism and subalternity. After a debate that dragged on for almost two decades, these new legal norms were finally ratified with the &#8220;Declaration on the Rights of Indigenous Peoples&#8221; adopted by the United Nations in September 2007. However, the implementation of the principles of the Declaration in national legislation has so far been slow and has met with a great deal of resistance. Numerous new fields of research are opening up here. These are currently being investigated in the second phase of the cluster using selected examples.       <br\/><br\/>The starting point of the project team&#8217;s research project was the observation that economic discourses function worldwide as one, if not the central justification narrative of modern societies. This in turn is countered, particularly in post-colonial societies, by economic counter-discourses that attack the normative self-image of Western modernity and the practices associated with it. The social conditions for the development of such a counter-model were examined using the example of India, where liberation from colonial rule was to be achieved through the realization of a socio-political social order based on the principles of Hindu or Islamic economics. The main questions were: Why did India&#8217;s educated elite formulate their criticism of the British colonial government, and of the West in general, in economic terms? How did post-colonial ideas of state and society emerge that were also critical of the norms of a post-Enlightenment Western &#8220;modernity&#8221;? What role did Indian (re)visions of indigenous &#8220;tradition(s)&#8221; play in this? Why were these postcolonial counter-discourses increasingly anchored in religion &#8211; both in Hinduism and Islam? While the Hindu-influenced economic counter-design lost its political relevance with the assassination of Mahatma Gandhi, the Islamic alternative developed by Abu A&#8217;la Maududi gained popularity far beyond India in the following decades. Since the fall of communism, it has emerged as one of the most important normative counter-proposals to capitalism, although it has only been hesitantly implemented in practice.       <br\/><br\/>The project leader has published the results of his research in the form of articles. These include: Kohl, Karl-Heinz (2009): &#8220;Die Ethnologie und die Rekonstruktion traditioneller Ordnungen&#8221;, in: Fried, Johannes\/Stolleis, Michael (ed.),   <em>Cultures of knowledge. On the creation and transfer of knowledge <\/em>, Frankfurt am Main\/New York: Campus, 159-180 and Kohl, Karl-Heinz (2010): &#8220;The End of Anthropology &#8211; an Endless Debate&#8221;, in: <em>Paideuma 56<\/em>, 87-98; Kohl, Karl-Heinz\/Carstensen, Christian\/Jauernig, Susanne\/Kammler, Henry (eds.) (2011): <em>Transfer and Reappropriation of Knowledge<\/em>, Altenstadt: ZKF Publishers. The employee&#8217;s sub-project came to an end in May 2011. Her results have been incorporated into her dissertation and can be found in the essays: Rieck, Katja (2014): &#8216;Religions\u00e4sthetik, Imagination und die Politisierung des Fortschritts in Indien, 1870-1920&#8217;, in: Lucia Traut\/ Annette Wilke (eds.): Religion &#8211; Imagination &#8211; \u00c4sthetik. Imagination and sensory worlds in religion and culture. Critical Studies in Religion\/Religionswissenschaft (CSSRW), G\u00f6ttingen: Vandenhoeck &amp; Ruprecht and Rieck, Katja (2015): &#8216;The Colonial Order of Things and its AlterNatives: Contesting Power\/Knowledge in Late Colonial India&#8217;, in Sophia Ebert\/Johannes Glaeser (eds.): \u00d6konomische Utopien, Berlin: Neofelis Verlag, 125-150.    <\/p>\n","protected":false},"excerpt":{"rendered":"<p>Project manager: Prof. Dr. Karl-Heinz Kohl<\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[223],"tags":[],"class_list":["post-7548","post","type-post","status-publish","format-standard","hentry","category-research-area-2"],"acf":[],"_links":{"self":[{"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/posts\/7548"}],"collection":[{"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/comments?post=7548"}],"version-history":[{"count":1,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/posts\/7548\/revisions"}],"predecessor-version":[{"id":7549,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/posts\/7548\/revisions\/7549"}],"wp:attachment":[{"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/media?parent=7548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/categories?post=7548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/normativeorders.net\/en\/wp-json\/wp\/v2\/tags?post=7548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}