success of German lesson …

A year coming to its end – most part of it I spent in Germany – after having left the country over twenty years ago for the ongoing ‘Odyssee’, only occasionally returning, for short visits …

[…] iam pridem, ex quo suffragia nulli
uendimus, effudit curas; nam qui dabat olim
imperium, fasces, legiones, omnia, nunc se
continet atque duas tantum res anxius optat,
panem et circenses. […]
Juvenal, Satire 10.77–81

… many things are still in the olden places or are put back into place, re-establishing hope; others are obviously changed; and some of these are creeping changes, barely mentioned, while very obvious for the attentive … stranger, eternal tourist as I had been occasionally classified. One of the latter is here suggested as the


When it comes to politics and economic policies it is for instance veiled in proposals to regulate a little bit better, to include some special clauses and quotas, the premise however being “all is good” After having lived in Munich after my return end of 2017 for some weeks, I was getting used to the expression “all is good” – a standard phrase that didn’t to exist when I left in the 1990s – the time when the “new, large, Germany” was surely still in its infancy, the new empire already very self-conscious, though still learning to walk on its clumsy feet.

Sure, I know the All-Good from earlier, noticing something similar during my “Italian journey” – in the country where the lemons bloom, it always occured to me to be the central good (good as in what is produced and also as in what is judged as valuable) of the language: nessun problema! and so was the lifestyle – wonderful, if you had completely immersed in it, knowing that an idiot crossing the street and forcing you to emergency break is ‘una bella’ and a turbulent stock-market is un incredibile sviluppo in questi giorni and non c’è dubbio, la vita è bella – e non si dovrebbe guardare a ciò che è brutto – there is no doubt, life is beautiful – and you should not look at what is ugly; if you were there as a visitor, knowing that it is only some limited time; often difficult to handle, if you live there as a stranger in Georg Simmel’s sense – in a way where abstract time and concrete time, as Henri Bergson defined it, can never unite; and in the long run the nessun probelma is extremely dangerous as we can see in the “soft-fascist” Mussolini, in Berlusconi and M5S.

Now it arrived in Germany as All-Good – I think it is something with which we all have to engage much more strongly. In short, part of the generation change, which also paves the way to a very special field on which a new generation seems to meet with a weird mix of individualism and pragmatism about which I talked a bit more on other occasions:

As important as it is to set the “old class analysis” against it, I think it often lacks a rather critical reference to the way of life, making it difficult to detect the move of a new generation of an all good mood … – panem et circenses, the games go on – and for some these neo-feudal structures are most enjoyable – the Plutocrats, being even aware of what they are … – it is a matter of obtaining a space that allows the own ambitions to unfold – ‘clarity’ in their terms is what the Plutocrats stand for, and where real people do not accept this, they are victim of new strategies of cleansing, whipping Valley’s reality of extreme income polarisation out.

Many tech companies solved this problem by having the lowest-paid workers not actually be employees. They’re contracted out’, Schmidt explained. ‘We can treat them differently, because we don’t really hire them. The person who’s cleaning the bathroom is not exactly the same sort of person.

(Freeland, Chrystia, 2012: Plutocrats: The Rise of the New Global Super Rich and the Fall of Everyone Else; New York: The Penguin Press)

At least that changed – the previous all-good-lords did not even problenatise it, despite few:

If anything is wrong this is wrong. If we will not endure a king as a political power we should not endure a king over the production, transportation, and sale of any of the necessaries of life. If we would not submit to an emperor we should not submit to an autocrat of trade, with power to prevent competition and to fix the price of any commodity.

(Congressional Record. Senate, 1890, March 21; 2455-2473; here: 2457;; 26/04/18)


bit of work done

and finally even available – the recent “products” now out:

Recording of the Presentation in Łódź (29/11/2018)

Digitisation, AI and the need of another economy


Recording of the presentation in Ostrava (5/12/2018)

Bubble Economies Bullshit Jobs Shredding Paintings


Recording of the Deans Lecture in Łódź (5/12/2018)

Bullshit jobs – but the problem is the stable


Publication in the Journal “Economy of the Region”

an article titled

Two-Criterion Model of the Russian Society Stratification by Income and Housing Security, 

Authored by V. N. Bobkov, P. Herrmann, I. B. Kolmakov, E. V. Odintsova,

Another article with the mystery-title 😉

About You – Nur frage nicht, ob du überhaupt bist

in: Tarantel, 12/2018.

Zeitschrift der Ökologische Plattform bei DER LINKEN

Published with some delay, though not out of date the Social Law Report 6/2017 of the MAX PLANCK INSTITUTE FOR SOCIAL LAW AND SOCIAL POLICY

Entwicklungen der sozialen Sicherheit und des Sozialschutzes in Irland. Juli 2016 – Juli 2017

(These are regular reports and the 17/18 report is already waiting for being uploaded)

Now as recording – im German language:

paradoxes of jurisprudence

  • All right, but also all just?
Recently I received a mail (see below), calling against ending the discriminatory practice of the AirBnB-business, namely the difficulties of “foreigners”, namely potential customers with a foreign, non-european name (see here an article in Le Monde, here in the Guardian). For the organisation that sent the mail, la Maison des Potes – Maison de l’égalité, reason to argue against the discrimination – and up to some point there is nothing wrong with such complain.
But then … there is a point: AirBnB is one of those “sharing-economy” ventures that are in fact not sharing anything. On the contrary, they contribute to ruining local accommodation markets, make housing unaffordable to many due to the fact that speculators are buying apartments, blocking them for normal use as it is more profitable to use the space for “quasi-hotel”-business and forcing ordinary citizens to live in some subordinate quarters … or even on the streets.
So, the constellation becomes weird when looking at it from the legal side:
calling for the protection of people who want to rent, legitimising this way indirectly AirBnB, and thus contributing to a situation that is too often contributing to eviction … then, however, the legal system is reluctant to protect the homeless.
– All right, but also all just? – below a documentation of the mail
– Before another and (for me) similar contradiction – economic and political issues, political-economic issues aren’t different: the immediate personal encounter during the Economic Forum in Krynica – with (not only) the Polish Vice-capo and a high-level politician from Hungary’s fidesz had been simply shocking – as much as seeing who was providing the stage: not only KPMG:
and the “excellence” in performing Panem et Circenses as means of establishing and maintaining hegemony. But even there remarkable: during the same panel the voice of a multi:
“Nationalism is bad for you!”
So there will be and are somewhat strange coalitions again – again, as all this is of course well known from history. – Hegel’s Cunning of history?
In the following the mail mentioned above:

Cher(e) ami(e),Selon une enquête de France Info diffusée la semaine dernière, de nombreux utilisateurs d’Airbnb estiment que leurs demandes de location ont été rejetées en raison de leur nom à consonance étrangère.

Certains particuliers qui mettent en location leur bien sur ces sites web annulent la location lorsque la consonance du nom du locataire ne leur plait pas. La preuve de cette discrimination est apportée par des opérations de testings : lorsqu’un ami présente sa candidature avec un nom à consonance plus européenne, le bien lui est loué sans problème.

Pour la Maison des Potes ce type de comportement discriminatoire, prouvé par ces opérations de testings, peut être et doit être condamné par les tribunaux. La Maison des Potes épaulera chaque victime de discrimination pour l’action en justice à mener et se constituera partie civile à ses côtés.

Si vous avez utilisé ces sites web et que vous avez le sentiment d’avoir été écarté d’une location du fait de la consonance de votre nom nous vous invitons à nous contacter le plus rapidement possible par e-mail ou par téléphone au du Lundi au Vendredi de 10h à 18h.

Des testings pourront être organisés suite à vos signalements.

Si vous souhaitez nous aider à réaliser ces opérations de testings pour combattre ces discriminations, nous vous invitons à nous contacter en vous inscrivant sur ce formulaire :

Amitiés antiracistes

Social Inclusion – Social Exclusion: Physical Exercise as Means Between Strengthening Individuals and Integration into Collectivities

The article

Social Inclusion – Social Exclusion: Physical Exercise as Means Between Strengthening Individuals and Integration into Collectivities

is now online [her for the DOI], before it is available in the printed version of the The International Journal of the History of Sport


Physical exercise, beyond the mere physical aspect, is very much a social construct. But it is as well a means of constructing the social and as such it can be used in different ways. The contribution, taking a broad comparative perspective, will reflect on two major possibilities: the one may be called social inclusion as subordination and the other can be looked at as a matter of social inclusion by strengthening individuals. This also allows an understanding of new dangers of exclusion in the era of liquid modernity.

About the real realities of the presence …

… not the realities of a proposed future in the making,

There we are talking about digitalisation, the abundance of today’s society and zero-marginality, of course often or not, considering, admitting, commiserating the poverty, asking even for changes of the distribution and policies of distribution, allowing the “inclusion”. Looking honestly at the other sides, we should surely register also the “exclusion of mindfulness”, the fact that the reference we use is actually itself exclusive, establishing a real- and mind-set that evokes and even is excluding. In his book Mike Davis, looking at the Planet of Slums, we find on Page 49 the decisive statement:

“Most displaced … are social outcasts, excluded from formal life and employment.”

 – important to note that he is quoting an aid NGO.

The attempts to arrive at a really integrated approach, understanding concisely the intimate link, are at least today too often caught in a certain kind of “positivity/Positiveness of the future” – be it by looking at the Precariat as the New Dangerous Class
In sum, all these positive approaches are overestimating – for one or another reason – the somewhat futurist view, proposing some new normal, and easily forgetting that fact that for many life is still actually still “the normal we thought to be overcome fro some time already”, the suggested “historic, early normal”.
Sure, development is rapid – we find also his statement in Davis’ book:
Angola, only 14 percent urban in 1970, is now a majority urban nation. Most of its city-dwellers are both desperately poor and almost totally ignored by the state, which in 1998 was estimated to spend only 1 percent of its budget on public education and welfare. The unending civil wars in Colombia likewise have added more than 400,000 IDPs to Bogota’s urban poverty belt, which includes the huge informal settlements of Sumapaz, Ciudad Bolivar, Usme, and Soacha.
And although I think we are too often look at crude data which do not really say anything about life and what it is about here is another figure, taken from Davis’ book:
If UN data are accurate, the household per-capita income differential between a rich city like Seattle and a very poor city like Ibadan is as great as 739 to 1 – an incredible inequality.
A gentle reminder to the readers of the blog — whenever the modern and “postmodern” world is looked at on these pages, taking the “positive outlook” the author is well aware of the ore “positivist perspective”, if you want: the story told by the reality as it is shown by the far too many real lives standing behind every “single figure” that amounts to the brute reality of global capitalist development that is by no means flat and where talking about Postcapitalism as a Guide to Our Future is really more science fiction and should realistically not be seen as vision.

Merry Go Around

Yes, it is the time of the year again … – the time to get easily mixed up, or mixing up things and times when Mary goes around, making us thinking

Maybe my mind is playing tricks on me but I could’ve sworn

Merry Christmas I meant …, it is the time of joy and happiness … and of giving. Where we do not give to the “loved ones”, we make donations to … to those who are not loved, not by anybody, at least not by us, taking the liberty of buying our peace of mind … – ploing, ploing … the cents drop into the charity’s tin, one piece for “them” and piece for “us”, for our peace of mind.

Marry Christmas, join in … walking around the one morning, a few days only left to the holy day my mind could be in peace, I was “safe” so to say – it was too early for the collectors of the good, the good collectors and could be wondering, while my thoughts wondered around: SALES, SALES, SALES … clearly telling us to join …, now even for the special price: reductions … reductions of prices here, reductions of the income and worming conditions of those who produced the commodities … somewhere on the globe … . It is that part for the party who truly is homo oeconomicus, buying without warm thoughts of the loved ones but with the true thoughts of the times: look for the best offer, be rational actor on the market.

Merry Christmas … –

It is about entering the new temples:

The archetype of that particular race in which every member of a consumer society is running (everything in a consumer society is a matter of choice, except the compulsion to choose – the compulsion which grows into addiction and so is no longer perceived as compulsion) is the activity of shopping. We stay in the race as long as we shop around, and it is not just the shops or supermarkets or department stores or George Ritzer’s ‘Temples of Consumption’ where we do our shopping.[1]

Merry Christmas … – I see, while walking these early hours of the day, those who are waiting for the charities collections being opened for them …, those sleeping rough in so many entrances of those shops that will later open their doors for the pre-Christmas sales …, yes, many of those shops have something for everybody …, even if it is only the sheltered areas that offer some comfort for the night.

– I feel a bit like ridiculing myself or the matter, but still “I have to do it”, the wee bit I can: and I carry the bag, instead of allowing the noise, coming from the comfortable “4×4-suitcase”, disturbing them even more – or is it about hiding myself, hiding the comfort, the comfort of having slept in a hotel-bed …?

Merry Christmas for those who are protected from all this for instance in London’s noble corners:

for the price of a house in Heritage Park you will buy your entry to a community. ‘Community’ is these days the last relic of the old-time utopias of the good society; it stands for whatever has been left of the dreams of a better life shared with better neighbours all following better rules of cohabitation. For the utopia of harmony slimmed down, realistically, to the size of the immediate neighbourhood. No wonder ‘community’ is a good selling point. No wonder either that in the prospectus distributed by George Hazeldon, the land developer, community has been brought into focus as an indispensable, yet elsewhere missing, supplement to the good restaurants and picturesque jogging courses that other towns also offer.[2]

– all this

entrusted to hidden TV cameras and dozens of hired gun-carrying guards checking passes at the security gates and discreetly (or ostentatiously, if need be) patrolling the streets.[3]

Dear Mary, my little Christmas celebration that morning: a coffee and a Simit: the latter from a small shop, its smell lifting my spirit which was admittedly a bit drowsy after the nearly 20 hours flight and the 3 hours sleep that I got before heading on. It was a real Simit – it reminding me of the campus-restaurant I visited every morning when I worked many years ago at ODTU-university in Ankara: so nice to get them immediately from the oven, “baked with love” and brought to me with tenderness. And yes, I enjoy the espresso – the “Italian coffee” that can be bought every where now – machine-made, admittedly that is what it was also in the bar, around the corner of my Roman domicile …, and I don’t know exactly the difference between here and there – perhaps it is simply in the mind, defined as mindset by the way we stand here and there in the queue … – the shop here a kind of corridor, inviting to move faster; the counter in the bar inviting to slow down, to take a breath in the small group standing, mixing, chatting … – the difference between express-o and espresso …

And while enjoying both, I return with one thought to Salzburg: the very local shops in the Getreideasse now pushed aside, away even by the global retailers that unit the colours … – does this thought come to my mind because I see one “speciality bakery”, with the one stall …, now having a second stall … and perhaps …

A bit later I have time, sitting in the train for the last leg of the journey … Merry Christmas …, no high-speed train but a local train, inviting to adapt to its speed: slow down … it is direction to Leipzig – and I remember the delicious roles we got every morning when I studied there, in a country that does not exist anymore, not anymore “as such” … .

– I am listening to Rousseau, the audiobook of his Confessions, the text reading in book 1:

I never thought money so desirable as it is usually imagined; if you would enjoy, you must transform it; and this transformation is frequently attended with inconvenience: you must bargain, purchase, pay dear, be badly served, and often duped. I buy an egg, am assured it is new-laid- I find it stale; fruit in its utmost perfection’tis absolutely green; a girl, and she is tainted. I love good wine, but where shall I get it? Not at my wine merchant’s — he will certainly poison me. I wish to be universally respected; how shall I compass my design? I must make friends, send messages, come, go, wait, and be frequently deceived. Money is the perpetual source of uneasiness; I fear it more than I love good wine.

Christ, what a mess … – Merry Christmas, Marry Christmas, Mary Christmas …

Merry-go Round


[1]            Bauman, Liquid Modernity: 73

[2]            Bauman, Liquid Modernity: 92

[3]            Bauman, Liquid Modernity: 93

Sports – Urbanisation and Social Stratification

Leaving teaching and coping with life aside (well, who can say the latter is easy in a world of which modernity is not just liquid but where liquidity seems to wash away human rights on all levels – I am not writing this because I am in China!! Or perhaps I am writing it because I am here, seeing also many unexpected “white washers” coming here with their incredible “suggestions”), I am preparing the presentation for the end of this week:

The annual conference of the International Journal of the History of Sport (IJHS), taking place at Jiangxi University of Finance and Economics, Nanchang, China during the weekend of 27 – 28 November 2015. The conference is jointly organized by the IJHS and the School of Sports at Jiangxi University of Finance and Economics, China. The core themes are around Urbanization and Social Stratification.

Now I face the challenge to look for the key (I guess that is the meaning of key notes). And I am wondering if this is not very much about overcoming the limited understanding that remains frequently left out when talking about inclusion and also urbanisation.

  • The one aspect is that we discuss inclusion too often without (sufficiently) considering integrity as dialectical/relational issue and part and parcel of inclusion – and of course, with this we have to look also at the contradictions.
  • These may highlight, coming to the second aspect, that urbanisation is not just about space. Perhaps space is as such even the least important aspect, the multiple identities being the foundation that merges into the melting pot as which societies and parts thereof are frequently seen – but while we talk about such melting pots we still, and increasingly act along the ideas of gated communities.

Good stews need a recipe – it is not just throwing different stuff into a pot; and it is not about trying to separate them afterwards again …

Well, some desk work to be done, not allowing much exercise though …. – but such thinking is a bit like chess, and chess is sports, right?

Guess you can read at some stage about it in the International Journal of the History of Sport.