This study examines the relationship between intercultural theory, German studies (in South Africa) and post-war migration literature written in Germany. I focus on the connections between intercultural theory, German studies (in South Africa) and migration literature written in Germany since the 1980s.
Intercultural hermeneutics
For Gadamer, on the other hand, the interpreter's own current situation is already constitutively involved in the process of understanding. The claim of universality, for example, has been criticized as centralist in the sense that otherness is reduced to the passage of time.
Understanding and learning
Understanding the other and learning about the other takes place at certain times and within certain contexts. Mbembe (2006), a Johannesburg professor of history and politics, offers a South African perspective on the other in an interview: he focuses on three 'figures of the other': the enemy, the neighbor and the stranger.
Understanding and tolerance
402) is related to the idea that tolerance should be based on an attempt to understand the other. Tolerance as cooperation, on the other hand, presupposes difference and practices a careful negotiation in the middle ground that does not lead to change.
Some critical contributions to IG theory
Another important point of criticism concerns the issue of inequality, especially with regard to the German-African dialogue. House 1996) According to House, intercultural competence is an idealistic, ideological, emotional, non-pragmatic, anti-linguistic and.
African perspectives
Identification therefore does not mean that we give up our horizon of expectations and our frameworks of understanding and replace them with norms, values and methods of the foreign culture. In his address on the role of intercultural literature in African-German studies, Ndong (1993) echoes the concern of other critics mentioned earlier that the development of a new paradigm was a selfish act of economic and cultural self-preservation for the benefit of the distressed population. German studies departments in Germany.
Intercultural German Studies and literature
The French philosopher Levinas, according to Wolfreys, emphasizes his absolute exteriority in comparison with a binary, dialectical, reciprocal idea of the other. Derrida, according to Wolfreys, considers alterity as an indication of the difference that makes possible any understanding of the same.
Intercultural German Studies and the didactics of literature
So the encounter with a work of art is not "love at first sight" [...] the art of sensitivity, which is the art lover's pleasure, but presupposes an act of recognition, an operation of decoding, which implies the implementation of a cognitive appropriation, a cultural code . Toprak (2005), in his discussion of the achievements of world literature, describes texts originating from other cultural contexts as containing what is at the core of all humanity, but presenting it in a strange, different, foreign and unknown: " fremdkulturelle Texte , die zwar immer das "allgemein Menschliche" behandeln, aber ijundio sonderbar, anders, fremd, von einem nicht gewohnten Zusammenhang aus." (Toprak 2005: 19) The idea of a hermeneutic of common humanity, perpetuated by a horizon the role of a work of art in this context as defined by Gadamer remain important forces in the process of understanding.
INTERCULTURAL THEMES WITH SPECIAL
Migration literature in a cultural context
Dialogue, however, has always been full of inequality and the dominance of the stronger partner, argues Habermas (1985). This then leads to an examination of contemporary African philosophical hermeneutics related to Gadamerian hermeneutics, as well as the effects of the colonial experience and emancipatory struggle on Africans.
Hermeneutics
Are the interpersonal relationships of community life a better basis for intercultural understanding. two basically different concepts are confused when people use the concept of the social: the community that is built from relationship and the building up of human units that have no connection with each other - the tangible manifestation of modern man's lack of relationship. Interculturality is therefore related to the quality of "being involved with others". The philosophy of Ubuntu has been described as "the African art of being a real person through other real people".
The universalism – particularism debate
This was an imposed universalism, since European Dasein or Being in the Heideggerian sense in relation to Africa consisted of Being in the World. 13 The two meanings of Dasein as Being-in-the-world and Being-in-interpretation are taken from a passage called "Hermeneutics in Heidegger" by Oburota.
Africanisation and Transition
This is what Gadamer refers to as "effective historical consciousness," concretely understood in the context of the African situation. It is clear that this debate reflects some aspects of the philosophical debate on universalism and particularism.
Global forces
Kermani 2008: 15) He claims that most of the protagonists in this debate simply bear Arabic, Iranian or Turkish names and almost all have renounced Islam. A path towards the creation of the self is no longer cultural socialization, but the decision of what to buy.
Relating to cultural otherness
Here the other is used as material for propaganda or self-enrichment, experienced via monitor or as a staged event. Hagenbüchle 2002: 14) Instead of asking "Who are we?" - a question that has been answered in different ways - the Cartesian way that emphasizes rationality, "I think, therefore I am", the African way that emphasizes relationships "I am because you are", and the I-oriented postmodernist way of emphasizing the individualism “I am because I am me”15 - we should rather ask “How do we relate to each other?” Migration literature has made a contribution to intercultural dialogue by providing an outside perspective on what is supposed to be familiar, as well as insight into another culture.
The other culture is often introduced as the underlying perspective, the lens used to show us what seems familiar in a new light. The following chapters discuss themes and didactics of migration literature within its own context of production and reception (including its definition as intercultural literature, its evolution and social situation, for example the current integration debate in Germany).
MIGRATION LITERATURE – SOCIAL, LITERARY AND EDUCATIONAL ASPECTS
- Historical and socio-economic background
- Issues of integration
- Literary aspects of migration literature and its reception
- Positioning
- Hybridism
- Time and space, themes and language
- Educational aspects
- Intercultural German Studies
- Intercultural learning and migration literature
Educational aspects also address some of the criticisms of intercultural German studies (discussed in Chapter One) in light of the literature on intercultural learning and migration. Because of the construction of racial and cultural difference in the past and its overtly racist assumptions, the construction of the other has been seen as an act of cultural and psychological appropriation. For example, Chiellino (2000a) explains that recognizing the host society's tendency to emphasize space and newcomers' prioritization of time is critical to the creation and reception of migration literature.
However, the most important break in temporal and spatial continuity occurred in the lives of the writers themselves. In addition to its focus on cross-cultural themes, it is the insistence on a creative use of the new language that gives migratory literature its aesthetic autonomy.
GUEST WORKERS AS POETS: INTERCULTURAL THEMES IN EARLY POETRY
- Guest worker identity
- Literature of victims?
- Life in the interim
- Creativity and language
- Some didactic conclusions/suggestions
Piccolo's visual representation of the most basic elements of life is reflected in the sparseness of the language. Often the inability of the "new" language to intimately name the world (both internal and external) is accompanied by a deterioration of this same ability in the native language. Self-assertion on the part of writers plays a role in poetic language as a balancing act in writing in German.
The next section discusses some aspects of the form-content relationship in intercultural poetry, and the importance of language as an expression of a hybrid identity. In chapter one, reception aesthetics was identified as one of the underlying theories of an intercultural approach to German studies.
MULTICULTURALISM AND INTEGRATION: NECLA KELEK‟S BITTER TRUTHS
- The demand to integration
- Criticism
- Headscarves, „Enlightenment fundamentalists‟ and European Muslims
- Muslim identity in Germany and South Africa
It is particularly appropriate to discuss Kelek's work here in the context of the multiculturalism debate between rigorous pluralists and relativists and the so-called Kelek discusses these aspects strictly in the context of the Turkish-Muslim community; her analysis points to the particular difficulties she experienced in the context of cross-cultural socialization. Criticism of Kelek's work highlights some of the foundations of intercultural debate in Germany (and Europe).
Moving from one to the other has a tiresome effect on the reader and does neither of the texts justice. In the following I will discuss Kelek's contribution in the context of the German and European debate on Muslims living in Europe.
FERIDUN ZAIMOGLU ON „KANAKEN‟ 39 IN GERMANY
- Against difference and assimilation
- Abschaum – psychology and tendencies of a hybrid existence
- On Women and Islam
- Conclusions
Du bist in dem Moment Kanakskta, wo du die Gesellschaft durchschaust.“ (Quoted in Lottmann 1997, online document) The. Regarding Zaimoglu's writing style, Adelson (2005) asks: “Is this an updated version of the 'Turkish Gastarbeiter' whose failing powers of speech led Bhabha to embody him as an icon of incomparability and alienation? and answers: "It is hardly so, because Zaimoglu is dealing with the incoherence of "Kanak. Kocadoru Zaimoglu's vivid accounts from the underbelly of society focus on the international community of "Kanaka", including some "Germans". Zaimoglu's writing about "Abschaum", "Lumpenethnier", the scum of society, has been compared to "black power" and "black consciousness" literature. movement in the United States.
Adelson (2005) adds another aspect to understanding change in this context: difference as "the cultural change made by migration as a historical formation, not the block difference attributed to ethnicity as an inherited category of belonging". Bhabha, similarly, suggests that “the threat of cultural differences is no longer a problem of 'other' people.
CONCLUSIONS
Another finding refers to the fact that communication is generally filled with inequality and dominance of the stronger partner. Closely related to the virtual world of intercultural relations is the definition of identity in terms of global marketing brands. The example of fundamentalist Islam was used because of its relevance to the context of this study.
At the same time, distance is implied towards those who do not respect the rules. The perspective is that of the German host society in relation to the Turkish-Muslim minority.
BIBLIOGRAPHY
Freiheit kann nicht verkündet werden“ [online]. http://signandsight.com/features/1161.html). und für einen afrikanischen Boom sorgen“, so The Observer. http://www.guardian.co.uk/world/2006/feb/05/southafrica.rorycarroll). Gibt es Südafrikaner wirklich? http://www.mg.co.za/articlePage.aspx?articleid=305926&area=/insight/insight_national). Ein Weg durch das Dickicht der Kulturen In: Zimmermann, P. „Interkulturelle Germanistik“: Dialog der Kulturen im Deutschen.
Fitting in' to a "classy place": The Zone and youth identity'. Globalization and new identities A view from the middle. Black Workers, Fatherhood and South Africa's Gold Mines. Zwischen Goethe und Kanake [online]. http://www.laks.de/public/aktiv/interv-zai.htm).
APPENDIX
