grenzen im kopf – English Translation – Keybot Dictionary

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  3 Hits ieg-ego.eu  
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Kaser, Karl u.a. (Hg.): Europa und die Grenzen im Kopf, Klagenfurt 2003 (Wieser Enzyklopädie des europäischen Ostens 11), online: http://eeo.uni-klu.ac.at/index.php?title=Thema:Grenzen [09.11.2012].
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Kitchin, Robert M.: Cognitive Maps: What Are They and Why Study Them?, in: Journal of Environmental Psychology 14 (1994), pp. 1–19.
  www.needhelp.com  
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In Zeiten von Pegida und Politikverdrossenheit ist Nowa Amerika ein wichtiger Film, der sich mit den Mitteln der politischen Kunst und mit viel Humor gegen die Angst vor dem Fremden und die Grenzen im Kopf ausspricht und eine Lanze für ziviles Engagement bricht.
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For their actions the Nowa Amerikans have won several awards, inter alia from the Brandenburger government. Is Nowa Amerika a future model? Which possibilities arise from this utopia and how it could be destroyed?
  fsci.bu.edu.eg  
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Nicht nur die nationalen Grenzen im Kopf müssen verschwinden – alle Beteiligten am Projekt müssen die Alpenländer als einen gemeinsamen europäischen Raum begreifen, der nur mit Hilfe eines Netzwerks gut erschlossen werden kann.
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Until now the rail freight traffic was organized only natoinal. The responsibility of the Germans or the Austrians for their train stops at the national border – for a continuously, optimal offer for the rail freight traffic from Hamburg to Verona there where rarely initiatives. With locomotive change, locomotive driver change and different electricity systems the railway is still fighting with their past. It is the same with the expansion of the railway infrastructure.
  republicart.net  
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Die selbstkritische Erkenntnis bleibt, dass gemeinsame Arbeit mehr Zeit und kontinuierliche Auseinandersetzung mit der Organisation braucht. Sich mit anderen vernetzen und zusammenarbeiten bedeutet, festgefahrene Grenzen im Kopf zu überwinden und idealistische Ziele ebenso wie die migrantische Realität zu berücksichtigen.
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In contrast with this idealist thinking, the reality is often frighteningly sobering, complicated, banal and schizophrenic. The participation of migrants in the PublixTheatreCaravan proved difficult, if not impossible, due to the circumstances of the project. It is not possible for asylum seekers in Austria to legally leave the country, even for a limited period of time. The Caravan 2001, just like the noborderZONE 2002 with regards to the participants, was to leave national borders behind. Yet in terms of real politics, for people with an unsecured residence status in Austria, it is hardly possible to travel even to other EU countries. Consequently, only people with Austrian, German, US American, Australian and Slovakian passports took part in the projects. Crossing borders would have been too dangerous for people seeking asylum. In addition, applicants for asylum in Austria are prohibited from engaging in political activity - that could jeopardize the "peace and safety" of the country. What remains is the self-critical insight that joint work needs more time and a continuous rethinking of organization. Networking with others and working together means overcoming the mired borders in our minds and taking not only idealistic goals, but also migrant reality into consideration.
  2 Hits eipcp.net  
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Dies bringt „Identitäten“ und Grenzen hervor, essenzialisiert sie und macht uns glauben, dass es so etwas wie „Osten“ und „Westen“ als entgegengesetzte Entitäten gibt. Damit werden Grenzen im Kopf produziert.
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Though they may demarcate spaces called “cultural”, all limits are by definition political. Borders multiply within and beyond states, across the spaces they are supposed to delineate; they may be social, political, legal, economic or otherwise beyond territoriality. Translation itself is political and contextual: it happens within globalisation and against the backdrop of partage de la raison[1], which is another way of stating the political. Concepts come to us in pairs of opposite notions such as male/female, black/white, within/without, up/down etc. The dichotomy, however, hides the dynamics, which are what concern us here. The symmetry in a binary is an illusion, since it usually conceals a hierarchy. Dichotomies are normative, and so are definitions. This creates “identities” and borders, essentializes them and makes you believe that there is such a thing as “East” and “West”, as two opposed entities. Borders in the mind are thus produced. But dyads are never sufficient to express the multiplicity and complexity of things. Proceeding through normative and appropriating binaries has historically been developed in Europe’s colonial expansion, has been maintained as a form of “othering” and is still largely part of postcolonial cultural and political mores. It is much easier to think with the help of such stable and inherited forms, identities or with borders. But we may now have to think with and from unstable forms and reckon with uncertainty. It is far less comfortable. This is an approach dealing with the dynamics and bifurcations of reason, of the mind and of conceptualisation. The capturing and subject-producing power of such dynamics is much more difficult to grasp than that of mere binaries, since what serves you may play against you. How do we translate two opposite meanings of the same discourse? And since when has there been such indistinctness in things and such dual meaning? I shall assume that it became very obvious from a specific year: 1989, a turning point, the end of the Cold War (and of a big binary), a year symbolic of a general conflation.
  2 Hits transversal.at  
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Dies bringt „Identitäten“ und Grenzen hervor, essenzialisiert sie und macht uns glauben, dass es so etwas wie „Osten“ und „Westen“ als entgegengesetzte Entitäten gibt. Damit werden Grenzen im Kopf produziert.
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Though they may demarcate spaces called “cultural”, all limits are by definition political. Borders multiply within and beyond states, across the spaces they are supposed to delineate; they may be social, political, legal, economic or otherwise beyond territoriality. Translation itself is political and contextual: it happens within globalisation and against the backdrop of partage de la raison[1], which is another way of stating the political. Concepts come to us in pairs of opposite notions such as male/female, black/white, within/without, up/down etc. The dichotomy, however, hides the dynamics, which are what concern us here. The symmetry in a binary is an illusion, since it usually conceals a hierarchy. Dichotomies are normative, and so are definitions. This creates “identities” and borders, essentializes them and makes you believe that there is such a thing as “East” and “West”, as two opposed entities. Borders in the mind are thus produced. But dyads are never sufficient to express the multiplicity and complexity of things. Proceeding through normative and appropriating binaries has historically been developed in Europe’s colonial expansion, has been maintained as a form of “othering” and is still largely part of postcolonial cultural and political mores. It is much easier to think with the help of such stable and inherited forms, identities or with borders. But we may now have to think with and from unstable forms and reckon with uncertainty. It is far less comfortable. This is an approach dealing with the dynamics and bifurcations of reason, of the mind and of conceptualisation. The capturing and subject-producing power of such dynamics is much more difficult to grasp than that of mere binaries, since what serves you may play against you. How do we translate two opposite meanings of the same discourse? And since when has there been such indistinctness in things and such dual meaning? I shall assume that it became very obvious from a specific year: 1989, a turning point, the end of the Cold War (and of a big binary), a year symbolic of a general conflation.