Experiencia intercultural en el sistema conexional metodista

Este artigo explica como experiências com fronteiras culturais podem ser compreendidas como fontes primárias para a formação cristã e como a estrutura conexional do metodismo global tem o potencial de proporcionar uma forma eclesiástica adequada para estas experiências essenciais.This article explicates how cultural boundary experiences can be understood as prime sites for Christian formation and how the connectional structure of global Methodism has the potential of giving adequate ecclesial shape to these formative experiences.  Este artículo explica como experiencias con fronteras culturales pueden ser entendidas como fuentes principales para la formación cristiana y como la estructura conexional del metodismo global tiene el potencial de proporcionar un formato eclesiástico adecuado a estas experiencias esenciales

Zur Rezeption Postkolonialer Theorie in der deutschsprachigen Theologie: Ein Literaturüberblick

Postkoloniale Theorie ist im englischsprachigen Raum – ausgelöst von Edward W. Saids bahnbrechendem Werk Orientalismus (1978) – in den 1980er-Jahren entstanden und gegen Ende des vergangenen Jahrhunderts auch im deutschsprachigen Raum angekommen. In der Theologie begann eine allgemein wahrnehmbare Rezeption erst vor gut zehn Jahren. Dabei war es zunächst vor allem die Missionswissenschaft/Interkulturelle Theologie, die die Bedeutung dieser Theoriebildung für die Theologie würdigte. In ihrer Thematisierung von bis heute wirksamen kolonialen Denk- und Handlungsweisen sowie kulturellen Veränderungsprozessen und den darin zum Ausdruck kommenden Machtverhältnissen ist Postkoloniale Theorie jedoch vor allem auch von sozialethischer Bedeutung. Ihre sozialethische Relevanz zeigt sich allgemein in der Analyse hegemonialer Denkstrukturen im interkulturellen und interreligiösen Kontext, in der postkoloniale Einsichten zu tieferem Verständnis beitragen, konkret jedoch in der theologisch-ethischen Diskussion über die Migration im deutschsprachigen Raum, bei der postkoloniale Theorie mit ihrer subtilen Analyse kultureller Vielfalt und Hybridität eine wichtige Rolle zu spielen beginnt. Dennoch steht eine ausführlichere Behandlung postkolonialer Theorie in ihrer Bedeutung für die christliche Sozialethik noch aus.Postcolonial theory emerged in the English-speaking world in the 1980s, initiated by Edward W. Said’s influential study Orientalism (1978). It arrived in the German speaking world toward the end of the 20th century. In theology, the theory started to leave its mark a bit more than ten years ago. First above all scholars in missiology/intercultural theology honored the significance of the theory for theology. But by addressing the lasting significance of a colonial mindset and praxis as well as the complexities of cultural transformations and the accompanying power dynamics, the theory clearly is of importance for social ethics as well. The relevance for social ethics in general becomes visible in the analysis of hegemonic epistemologies in intercultural and interreligious contexts where postcolonial insights contribute to a deeper understanding. More specifically it is in the theological-ethical discussion of migration in the German speaking area where postcolonial theory has proven valuable with its subtle analysis of cultural diversity and hybridity. Yet, a more comprehensive treatment of postcolonial theory in its significance for Christian social ethics is still to be developed

Signal enhancement in protein NMR using the spin-noise tuning optimum

We have assessed the potential of an alternative probe tuning strategy based on the spin-noise response for application in common high-resolution multi-dimensional biomolecular NMR experiments with water signal suppression on aqueous and salty samples. The method requires the adjustment of the optimal tuning condition, which may be offset by several 100 kHz from the conventional tuning settings using the noise response of the water protons as an indicator. Although the radio frequency-pulse durations are typically longer under such conditions, signal-to-noise gains of up to 22% were achieved. At salt concentrations up to 100 mM a substantial sensitivity gain was observed

Culture-Specific and Cosmopolitan Aspects of Christian Coexistence. A Postcolonial Perspective on Ecumenical Relations

This article wants to shed light on some of the cultural complexities of the ecumenical movement by putting it in conversation with postcolonial theory. It argues that the academic discourse of postcolonial theory and the ecclesial movement of ecumenism are siblings of sorts in as much as they both deal with the lingering consequences of past violence and with the tensions between particularity and universality. A growing awareness of the problem of postcolonial conditions in the ecumenical movement is briefly documented with reference to the journal VOICES/VOCES and Simón Pedro Arnold’s suggestion of an ‘inter theology’ sensitive to the power dynamics and cultural intermingling in global Christianity. In a similar vein, Claudia Jahnel is arguing for an intercultural theology that takes processes of hybridization seriously and therefore needs to develop forms of ‘vernacular ecumenism’. It is an ecumenism that materializes in countless Christian migrant communities around the globe. To understand and recognize the complexities in these postcolonial Christian identity formations, some kind of ‘cosmopolitan ecumenism’, as André Munzinger calls it, needs to be developed. This way, hybrid cultural and theological formations can be recognized, and hegemonic universalisms resisted