By B. Venkat Mani
relocating deftly from the theoretical literature to the texts themselves, Mani’s groundbreaking research explores those conflicts and dialogues and the ensuing cultural hybridization as they're expressed in 4 novels that rfile the complexity of Turkish-German cultural interactions within the overdue 20th and early twenty-first centuries. His cutting edge readings will have interaction scholars of latest German literature in addition to remove darkness from the dialogue of minority literature in a multicultural setting.
As Salman Rushdie acknowledged within the 2002 Tanner Lecture at Yale, “The frontier is an elusive line, obvious and invisible, actual and metaphorical, amoral and ethical. . . . To go a frontier is to be transformed.” it's during this vein that Mani’s dynamic and refined paintings posits a nonetheless evolving discourse among Turkish and German writers.
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Extra info for Cosmopolitical Claims: Turkish-German Literatures from Nadolny to Pamuk
3–17). Nussbaum’s view of cosmopolitanism has been sharply criticized, especially by David Hollinger, who calls Nussbaum “the most visible voice to the ‘universalist left’ of new cosmopolitanism” (Vertovec and Cohen 232). In addition, in his book Postethnic America, Hollinger criticizes the term rooted cosmopolitanism, stressing that,“As ‘citizens of the world,’ many of the great cosmopolitans of history have been proudly rootless” (5). Hollinger privileges postethnicity to convey “the critical renewal of cosmopolitanism,” rejecting rooted cosmopolitanism as “a label recently adopted by several theorists of diversity whom I take to be moving in the direction I called postethnic” (ibid 5).
Does engagement with the Other necessarily mean an abnegation of the inherited culture? Is the desire to privilege contrast over conformity while engaging with the Other always preconditioned by the zeal to dominate the Other? And if not, does the openness and willingness to engage with the Other always result in an instant establishment of the Other as the native informant of this or that divergent culture? Does the hospitality offered to the Other also extend to privileges of intervention and argument of the Other?
Calling for a move beyond paradigms of unassimilability and incommensurability of the Turkish minority in Germany—which she argues 18 ★ introduction that mosaic multiculturalism and interculturalism have inﬂuenced and propagated—Adelson situates her readings of literary works in historical referents such as the Holocaust, the Cold War, and the taboo of Armenian genocide. These historical events then become spaces where Turkish and German characters gain referentiality past their “clearly recognizable” social or ethnic milieu.
Cosmopolitical Claims: Turkish-German Literatures from Nadolny to Pamuk by B. Venkat Mani