Blog | Protest

This blogpost reveals how Ukrainian cities under occupation have become unexpected battlegrounds of non-violent resistance. Amidst surveillance and oppression, civilians employ ingenious tactics to defy the occupying forces, reclaiming urban spaces with symbols of hope and resilience. This exploration delves into the strategies of silent protest and civic defiance that transform everyday streets into arenas of courage and solidarity.

The workshop „Space and Power from a Gender and Intersectional Perspective“ was part of the International Participatory Summer School on „Power and Space“, which took place from September 13th to […]

How is power reflected in space and how is it recreated? How can practices contribute to (re)defining power relations in different spaces? These questions and many more were discussed during the International Participatory Summer School on “Power and Space”. The school brought together scholars from four continents across a wide range of disciplines. Organized by a team of doctoral researchers of the CRC, the school took a participatory approach by combining participant-led workshops and presentations with keynotes and workshops led by activists, scholars, and artists. Within this framework, participants reflected on theories of power and space, as well as their own positionality. Through excursions in Berlin, the school moved beyond the academic space, enabling participants to experience physical and political spaces in the city.

Die Hashtags #HambiBleibt und #LütziBleibt wurden zu Losungen des Protests gegen den Braunkohleabbau im Rheinischen Revier. Hier erklärt die Kommunikationswissenschaftlerin Daniela Stoltenberg, wie sich die Bewegung die Sozialen Netzwerke zunutze macht, welche Parallelen es zum indigenen Aktivismus in den USA gibt – und weshalb die Aufmerksamkeit, die in den digitalen Medien erzielt wird, nicht immer im Sinne der Betroffenen vor Ort ist.

After years of contention, Lützerath is completely demolished. In January 2023, police cleared the squatted village of climate activists near the open pit lignite mine Garzweiler II, with bulldozers following on their heels. These events make Lützerath the 22nd village or settlement to be resettled and demolished for mining purposes in the Garzweiler region alone, although none of the others have received comparable attention.

The environmental movement of Turkey has three decades of history. A culture of resistance was transferred from the first women's ecological resistance that attracted attention in the Bergama peasant movement to today's struggling women.[1] One of the areas of resistance discussed in this article is the Mount Ida (Kazdağları) Resistance, which is one of the most reported ecological struggles in the press in recent years in Turkey. [2]  Global companies came to this significant area, within the borders of Turkey's Marmara and Aegean regions, to search for gold with cyanide and destroy some regions with the state's approval. Resistance temporarily stopped the destruction and cutting of trees in the area.

The far-right and anti-Muslim organization SIAN has repeatedly staged demonstrations as well as public Qu’ran-burnings in Norwegian cities in recent years. In August 2020, the organization held a demonstration at the Furuset center, which includes a subway station, a shopping center, a branch of the city library and the district administration. Furuset is part of and the central place in Alna municipal district in Oslo. In this area the population is shaped by migration, religious diversity, and socio-economic challenges. This blog post discusses how local people reacted to the demonstration and how, in the process, local identities and spaces were intersectionally negotiated, defended, and created.

This blogpost explores how counterpublic spaces act as intrinsically intersectional spaces shaped by power, history and emotion. In his celebrated 2019 book Afropean: Notes from Black Europe, Johny Pitts sets off by train from Sheffield on a five-month journey across continental Europe. Pitts’ mission seeks to explore the everyday life of black European experiences, beyond the “standoffish academic vernacular” (2019: 5) and to look for instances of “reverse colonialism” that highlight the long-term social and cultural presence and influence of blackness on European culture.