Literature and Nationalism

In Walcott's epic ​ Omeros Major Plunkett is the model of white inclusion in Saint Lucia's national identity-the creative identification and construction that is the underlying principle in the book. All new political structures have the need to create "national mythology" to legitimize themselves as independent political nations. The process of national legitimization can be done in different ways: the creation of national symbols such as flags, coat of arms, or national animals; the instrumentalization of history to create narratives with a clear purpose of portraying the national enemy in an exaggerated way; or the use of mythology to codified the new social, political, and cultural structure of the new nation. Is not arbitrary the fact that ​ Omeros is an epic poem, a genre that has been fundamental for the construction of a unifying identity: the ​ Iliad and the ​ Odyssey for the Ancient Greeks, the Aeneid for Rome, ​ The Song of My Cid for Spain, and now ​ Omeros ​ for Saint Lucia , all of them have been imperative aspects of the creation, identification, and construction of a national ethos in their respective nations. This question of identity suggests a process of both exclusion and inclusion that determines the "Us" from the "Others" in relation with who are the individuals that are going to participate or not in the construction of national identity. This process of differentiation is where Dennis Plunkett is situated. Major Plunkett is a WWII veteran from Great Britain that moved with his wife, Maud Plunkett, to Saint Lucia, an island from the Caribbean that was previously colonized by both the French and the British, a colonial past filled with struggle, pain, slavery, and genocide

It is some distant time in history. The Jews are in danger. A young and beautiful Jewish woman faces an extraordinary opportunity: to inf luence a powerful, gentile ruler in favour of her people by using her beauty and feminine wisdom. Will she agree? Will she succeed in turning the king's heart? Will such rescue be worth the intimacy with a gentile? Such questions and others have informed the retellings and reiterations of what we might characterize as Esther-like narratives that appeared repeatedly in Hebrew and Yiddish literature from the late nineteenth century up to World War II.

In the 18th and 19th centuries, national and world literatures emerged as literary systems because of their interdependent relations. Whereas world literature evolved as a purportedly autonomous system that was believed to transcend national literary systems (these were considered building blocks of the world-system) thanks to its universal aesthetic and humanist values, particular national literatures could fashion their presumed individuality only in the international space and with regard to the aesthetic transcendence of world literature. In Europe, national literary systems normally show the transition from non-standard multilingualism of vernaculars to standardized monolingualism of the literary language, which ideologically constituted a unified public sphere of the otherwise socially differentiated and dispersed community imagined as the modern nation. On the other hand, the literary world-system was originally plurilingual and, promoting the role of translation, required cosmopolitanism and polyglottism from its actors. However, due to the asymmetric distribution of cultural capital, the literary world-system tends towards monolingualism, that is, the global hegemony of world languages. Contrary to the cores of literary systems, national and global alike, which lean towards monolingualism, the systemic margins reproduce and even stimulate plurilingualism. Based on the above premises, my paper will address the role of multilingual zones of literary systems that were foregrounded by recent literary transnationalism (e.g., minority, regional, or mobile literary practices); on the other hand, it will call attention to the fetishization of multilingualism in current ideologies of multiculturalism.

A range of leading international scholars provide the reader with a comprehensive and accessible introduction to the extraordinary richness and diversity of Scotland’s poetry. Addressing Languages and Chronologies, Poetic Forms, and Topics and Themes, this International Companion covers the entire subject from from the early Middle Ages to the modern day, and explores the connections, influences and interrelations between English, Gaelic, Latin, Old Norse and Scots verse.

This paper organizes traditional and modern literary standards and values into objective assessment matrices to establish frameworks for examining contemporary masterpiece poetry within the contexts of the changing roles of literary consumers as well as those of arbiters of literary taste.

Habilitation à diriger des recherches soutenue le 12 décembre 2016 à l’Université Paris-Sorbonne devant un jury composé de Madame et Messieurs les Professeurs Fabrice MALKANI, Université Lumière-Lyon-II (président du jury), Bernard BANOUN, Université Paris-Sorbonne (garant du candidat), Sylvain BRIENS, Université Paris-Sorbonne, Charles FORSDICK, Université de Liverpool, Dieter HEIMBÖCKEL, Université du Luxembourg, Sylvie LE MOËL, Université Paris-Est Créteil, Jürgen RITTE, Université de la Sorbonne Nouvelle-Paris-III.
Le dossier d’HDR se compose d’un document de synthèse d’environ 170 p. ; d’une monographie publiée de 342 p. (Métamorphoses interculturelles, Les ‘Voix de Marrakech’ d’Elias Canetti) ; d’un volume d’articles et de chapitres d’ouvrage d’environ 460 p. réunissant mes réalisations les plus significatives dans le périmètre scientifique du dossier. Les 24 publications réunies dans ce dernier volume se répartissent en trois sections intitulées : 1. Plurilinguisme et auto-traduction dans la littérature allemande contemporaine (10 travaux ; env. 190 p.) ; 2. Le rôle du plurilinguisme dans la naissance de la modernité littéraire en Allemagne (6 travaux ; env. 120 p.) ; 3. La traduction entre théorie, pratique et didactique (8 travaux ; env. 145 p.).
Sur la base d’une approche interdisciplinaire intégrant notamment la perspective de la littérature comparée, de l’histoire transnationale, de la traductologie, de la socio(macro)linguistique, des cultural studies/Kulturwissenschaften et des postcolonial studies, ce dossier d’HDR peut se lire comme le plaidoyer pour une conception élargie des études germaniques tenant compte d’une hybridité culturelle et linguistique qui caractérise fortement l’époque actuelle, mais qui s’inscrit également dans une longue histoire de l’interculturalité de la littérature allemande souvent sous-évaluée ou marginalisée par le passé.
Les écrivains abordés à travers les différents travaux réunis vont de Heinrich Heine à Yoko Tawada, en passant par Stefan George, Frank Wedekind, Rainer Maria Rilke, Franz Kafka, Walter Mehring, Klaus Mann, Elias Canetti, Paul Celan, Ernst Jandl, Ilma Rakusa, Peter Handke, Georges-Arthur Goldschmidt, Herta Müller, Cécile Wajsbrot, Felicitas Hoppe, Anne Weber. À partir de ce corpus, et en s’appuyant sur quatre notions centrales : littérature nationale, interculturalité, (auto)traduction et plurilinguisme, le document de synthèse décrit, illustre et analyse mon parcours de chercheur germaniste depuis ma thèse de doctorat jusqu’à mes travaux les plus récents.
La partie introductive, faisant suite à un prologue, présente la conception et la structure du document de synthèse, en procédant à une première description de mes orientations de recherche. Après une deuxième partie retraçant brièvement mon parcours personnel et institutionnel dans l’esprit d’une « égo-histoire » sont présentés, dans une troisième partie, les fondements de ma conception d’une littérature au-delà du paradigme national traditionnel telle qu’elle est apparue au cours de mes recherches doctorales.
Les parties suivantes du document de synthèse abordent successivement les quatre thèmes de recherche qui structurent le dossier d’Habilitation, en commençant par ma monographie consacrée à Elias Canetti, afin d’illustrer les principes fondamentaux de mon positionnement scientifique et leur application à un texte littéraire emblématique. Au travers d’une lecture intégrale des Voix de Marrakech, et en s’appuyant sur l’un des concepts-clés de l’auteur (métamorphose/Verwandlung), cette étude interroge le regard que cet « écrivain interculturel par excellence » porte sur la cité exotique, et sur l’altérité en général. À cet égard, mon ouvrage propose en somme de lire ce livre, datant de 1954, comme un tableau de « métamorphoses interculturelles » illustrant les enjeux, passés et présents, de l’interculturalité littéraire.
Le mémoire continue par la présentation de mes recherches sur le plurilinguisme dans la littérature allemande, recherches regroupées selon deux aspects : une partie, se rapportant à dix travaux, consacrée au plurilinguisme littéraire comme phénomène marquant des écritures contemporaines dans les pays de langue allemande ; puis, une autre partie, intégrant six travaux, sur la place occupée par le plurilinguisme au sein de l’histoire littéraire allemande depuis le XIXe siècle, en accordant une importance particulière à l’époque allant de 1880 à 1930. La présentation se poursuit par une dernière partie thématique, s’appuyant sur huit travaux et consacrée à mes réalisations dans le domaine des études de la traduction, avant de se terminer sur une partie prospective exposant des projets en préparation et des prolongements à venir en termes de recherche.
L’organisation de mes travaux ne suit pas un ordre chronologique ; elle épouse une logique propre qui découle de l’ensemble des champs d’investigation réunis, en allant de la question centrale qui sous-tend mes recherches (le lien entre littérature et identité) à des ramifications plus périphériques (la théorie et la didactique de la traduction), en passant par une série d’aspects de la problématique identitaire (littérature et nationalité, littérature et territoire, interculturalité, plurilinguisme, auto-traduction). La sélection des articles et chapitre d’ouvrages a été effectuée de façon à mettre en évidence la cohérence (thèmes, problèmes, méthodes) et la progressivité (trame historiographique, extension du corpus) des différents champs de recherches que j’ai pu aborder. Pour cette raison, le dossier d’HDR ne reflète pas la totalité de mes activités de recherche, mais privilégie la partie s’intégrant au mieux à la perspective adoptée par le document de synthèse.
De cette présentation synthétique de mes travaux de recherche se dégage en fin de compte une conception de la littérature allemande comme prise dans une dialectique fondamentale entre son rôle de construction des identités (nationales) et son besoin d’altérité et de diversité (notamment culturelle et linguistique). Son désir de dépasser les frontières, sous forme notamment d’une certaine « exogamie de la langue » (Adorno), et, plus généralement, l’« épreuve de l’étranger » (A. Berman) à laquelle elle s’expose, permettent à la littérature de réagir et de répondre aux défis lancés par les évolutions historiques et sociétales de son époque.
C’est ainsi que les travaux réunis dans ce dossier sont portés par la conviction que la littérature et les études littéraires peuvent se situer en plein centre des débats les plus brûlants de notre société actuelle, notamment en ce qui concerne la question de la diversité humaine face au souci du « vivre-ensemble ». Dans ce sens, les recherches présentées ici renvoient en dernier lieu à la question essentielle du rapport entre universalisme et particularisme dans l’analyse des cultures et de leurs productions symboliques, une perspective qui guidera également mes projets de recherche à venir.

Franklin Lewis, "A Book of Kings as the King of Books:  The Shahnameh of Ferdowsi,”
commissioned article for A Companion to World Literature, edited by Ken Seigneurie, with Susan Andrade, Chris Lupke, B. Venkat Mani, Wen-chin Ouyang, and Dan Selden (Hoboken, NJ: Wiley-Blackwell, 2020), 13pp.  Covers the Middle Persian pre-history, and Persian as a vernacular language, Ferdowsi's role in the composition of the narrative, the literary reception history over a millenium, the iconographic (miniature painting) traditions and their reception, the political significance, the traditions of scholarship, etc. .

Kipling was a lifelong yet also ambiguous reference for Borges. Kipling’s intertextual presence in Borges offers a good point of entry into the complex question of imperialism vs. nationalism in Borges. Borges’s reading of Kipling and his view of empire is both highly contextualized (deeply rooted in historical and political circumstances) and highly decontextualized (closely connected to Borges’s reflections on Buddhism and on Kafka).

Another area that sets the Sheikh apart from other Muslim revivalist groups and figures is his approach to the Islamic past and its “golden age”. The Sheikh belonged to a tradition that believed in the constancy of tajdid (renewal) in Islamic history. Therefore, he believed that, in addition to the exceptional era of the Prophet and Rashidun, Muslim history had witnessed many golden ages one of which was discernible in the recent past of Kurdistan. The Sheikh called for “the return to a pristine Islam, defined in the Qur’an and the Prophetic tradition”, which was practiced and revived in “‘the great’ Sufi tradition’’, including the previous generation in Kurdistan. Its memories were still vivid, only several decades earlier “Ḥ ażrat ” or Mawlana Khalid, the founder of the Khalidi branch of the Naqshbandi Order, was still living. Unlike other Muslim revivalists such as Jamal ad-Din Afghani (1838/1839-1897) and ‘Abduh, the Sheikh believed that the Muslim “degeneration” in Kurdistan was not rooted in the Umayyad’s rule.

প্রবন্ধটিতে হাসান হাফিজুর রহমানের সাহিত্যিক ও সাংস্কৃতিক কর্মকাণ্ড, জাতীয়তাবাদ এবং বুদ্ধিজীবিতার সম্পর্ক খুঁজে দেখার চেষ্টা করা হয়েছে। ১৯৪৭ থেকে ১৯৭১ কালপর্বে হাসান হাফিজুর রহমান কী করে ‘ইডিওলজিক্যাল স্টেইট অ্যাপারেটাসে’র বিরুদ্ধে গিয়ে সাহিত্যিক ও রাজনৈতিক সক্রিয়তা প্রদর্শন করেছিলেন, তার একটি হদিস দেবারও উদ্যোগ নেয়া হয়েছে এ-লেখায়। দেখানো হয়েছে, হাসান হাফিজুর রহমান বাংলাদেশের ধ্রুপদী বুদ্ধিজীবিতার একটি পর্বের ইতিহাস ও অংশীদার -- যার সঙ্গে জাতীয়তাবাদ ও আত্মপরিচয় গভীরভাবে সম্পর্কিত।

What follows are excerpts from my book, The Promise of the Foreign, published by Duke Univ. Press.  It comprises the second volume of my first book, Contracting Colonialism. Here's the description of the book:

In the Promise of the Foreign, Vicente L. Rafael argues that translation was key to the emergence of Filipino nationalism in the nineteenth century. Acts of translation entailed technics from which issued the promise of nationhood. Such a promise consisted of revising the heterogeneous and violent origins of the nation by mediating one’s encounter with things foreign while preserving their strangeness. Rafael examines the workings of the foreign in the Filipinos’ fascination with Castilian, the language of the Spanish colonizers. In Castilian, Filipino nationalists saw the possibility of arriving at a lingua franca with which to overcome linguistic, regional, and class differences. Yet they were also keenly aware of the social limits and political hazards of this linguistic fantasy.
Through close readings of nationalist newspapers and novels, the vernacular theater, and accounts of the 1896 anticolonial revolution, Rafael traces the deep ambivalence with which elite nationalists and lower-class Filipinos alike regarded Castilian. The widespread belief in the potency of Castilian meant that colonial subjects came in contact with a recurring foreignness within their own language and society. Rafael shows how they sought to tap into this uncanny power, seeing in it both the promise of nationhood and a menace to its realization. Tracing the genesis of this promise and the ramifications of its betrayal, Rafael sheds light on the paradox of nationhood arising from the possibilities and risks of translation. By repeatedly opening borders to the arrival of something other and new, translation compels the nation to host foreign presences to which it invariably finds itself held hostage. While this condition is perhaps common to other nations, Rafael shows how its unfolding in the Philippine colony would come to be claimed by Filipinos, as would the names of the dead and their ghostly emanations.

[Índice y Presentación]
A través de un análisis pormenorizado de la obra de los dos grandes autores peruanos, este libro se interna por las sinuosas rutas de la modernidad andina analizando modelos estético-ideológicos bien diferenciados y sin embargo, en algunos aspectos, también convergentes, de representación simbólica.
​
Mediante un actualizado soporte teórico, este estudio elabora las nociones de arcaísmo, otredad y melodrama, deteniéndose agudamente en debates centrales en la historia literaria y cultural de América Latina en torno a los temas de la lengua, la función del intelectual y la vinculación entre política y cultura. En diálogo con la teoría postcolonial aunque fuertemente afincados en la historia cultural y política de nuestro tiempo, los dilemas y ensamblajes estudiados en esta obra constituyen una intervención crítica sugerente y provocadora, que dejará su huella.

Libro ganador del Premio Iberoamericano de Latin American Studies Association (LASA) y del Katherine Silver Kovacs Award del Modern Languages Association (MLA)

The society of the first Republic of Lithuania was not homogenous in its national and cultural self-perception. Although most intellectuals associated national culture exclusively with the cultural heritage of ethnic Lithuanians and Lithuanian-language writing, a part of the Lithuanian society’s elite opposed the ethno-linguistic approach to Lithuanian culture. One of the most prominent opponents of cultural ethno-nationalism in the first half of the 20th century was the literary historian Mykolas Biržiška. As the basis of national literature, he considered the society of the Grand Duchy of Lithuania (and that of the first half of the 19th century) to be more important than language and therefore, he developed a multilanguage conception of Lithuanian literature as an alternative to the ethno-linguistic one. At the center of the canon of national literature, as formed by Biržiška, is the work of the
world-famous poet Adam Mickiewicz. Realizing that in order to spread the concept of national literature to the public, it was necessary to first introduce it into schools. Biržiška made an effort to develop the national curriculum for Lithuanian literature according to the model of the history of Lithuanian literature that he created. To this end, he participated in the preparation of the curriculum for Lithuanian literature and made efforts to ensure Mickiewicz’s canonical position there. Biržiška also produced methodological material for schools (including selected works of Mickiewicz).

The aim of the article is to analyze how the national framework structured to literary life has affected the position of transnational literature in Finland in the early 2000s – time when Finnish society has become more multicultural due to increased immigration and growing mobility of people. It discusses what challenges nationalism presents to writers with migrant backgrounds and to those who often write in languages other than Finnish, Swedish or Sami. Literary life is studied through the observations of other researchers and through mediatexts from which the experiences of transnational writers and the voice of literary institutions are construed. The methodological basis of the article come from the transnational approach which is conscious of the critique of methodological nationalism and pays attention to movements and sociocultural existence across national, cultural and linguistic borders in literary life. The article argues that, part of the structures built in literary culture do not respond to the current realities and needs of transnationalization, multilingualization and multiculturalism in the Finnish literary field. Both the naturalized mo-nolingual paradigm and the national defined literary field generate nationalistic and exclusive positions, and the authors writing in other than dominant languages may be excluded from literary institutions, canonization and even literary life.

1. Fiat iustitia nec pereat mundus G.W.F. Hegel L'universalità, dunque, è la parte nel tutto, e il tutto nella parte G. Gentile Siamo sinceramente grati a Guido Guastalla di aver acconsentito alla pubblicazione degli scritti di un personaggio ignoto non soltanto all'opinione pubblica italiana, ma anche agli stretti addetti ai lavori di cose ebraiche. Questa raccolta di articoli, testimonianze e note sull'ebraismo e sul nazionalismo ebraico redatti in un periodo storico fondamentale della storia italiana gravita intorno a un problema politico e culturale ancora oggi inevaso: le modalità di un liberalismo virile ed ebraico. Che cosa significhi liberalismo cercheremo di spiegarlo nel corso di queste note introduttive. Ma è bene fare attenzione ai due aggettivi che abbiamo utilizzato. Virile, infatti, rimanda a una concezione della vita intesa come assertiva e tenace considerazione dell'essere umano. Ebraico rimanda a una concezione della vita intesa come assertiva e tenace considerazione dell'ebreo. Ci troviamo innanzitutto di fronte a un problema formale, che, nel corso del nostro contributo, cercheremo in qualche modo di sostanzializzare, di incarnare -per così dire -nella vita concreta di singole persone. Isacco Sciaky (1896-1979) è un personaggio scomodo, oltre che sconosciuto, per il fatto di essere stato sionista, revisionista e sefardita vicino alle posizioni di Giovanni Gentile nell'Italia fascista 1 . Sappiamo bene che cosa fosse all'epoca il sionismo in Italia (un gruppo minoritario apprezzato unicamente per l'azione filantropica e culturale) 2 , e che cosa i più ritenessero che fosse il revisionismo (un gruppo di esagitati e ingenui sostenitori dello Stato ebraico) 3 . Possiamo immaginarci le difficoltà che incontrò 1 Cfr. V. Pinto, Sionismo e idealismo. Note sull'incontro tra revisionismo sionista e attualismo militans nel pensiero e nell'opera di Isacco Sciaky, «L'Acropoli», III, 2, aprile 2002, pp. 131-164. 2 Cfr. R. De Felice, Storia degli ebrei in Italia sotto il fascismo, Torino, Einaudi, 19934; M. Sarfatti, Gli ebrei nell'Italia fascista. Vicende, identità, persecuzione, Torino, Einaudi, 2000. 3 Cfr. C.L. Ottino, Jabotinsky e il fascismo, «Quaderni Centro di Documentazione Ebraica Contemporanea», III, 1963, pp. 51-81. 5 Cfr. V. Pinto, Ebraismo inter homines o in interiore judaeo? Enzo Sereni: educazione e politica nel sionismo italiano del primo dopoguerra, in Atti del Convegno in memoria di Enzo Sereni (Gerusalemme, 5-7 aprile 2005), in corso di pubblicazione. 6 Cfr. B. de Spinoza, Trattato teologico-politico, introduzione di E. Giancotti Boscherini, traduzione e commenti di A. Droetto ed E. Giancotti Boscherini, postfazione di P. Totano, Torino, Einaudi, 2007. 7 Come in precedenza, ci risulta che manchi uno studio organico sulla diaspora sefardita italiana nel primo dopoguerra. Per un quadro di riferimento più generale sulla diaspora sefardita in Italia e italiana rimandiamo a A. Molho, Ebrei e marrani fra Italia e Levante ottomano, in Storia d'Italia, Annali 11 (Gli ebrei in Italia), vol. 2 (Dall'emancipazione a oggi), a cura di C. Vivanti, Torino, Einaudi, 1997Einaudi, , pp. 1036 all'ordine del giorno era innanzitutto formale: che cos'era un revisionista? Qual era la sua quiddità? Ecco la risposta dell'architetto M. D'Urbino:

Obraz Marii Konopnickiej wyłaniający się z Listów do synów i córek odbiega znacznie od wizerunku publicznego wieszczki narodowej. Poetka miewała nastroje antysemickie, bywała nadopiekuńczą matką a także zrzędliwą starą kobietą. Trudno zatem kwestionować stanowisko wydawczyni listów w odniesieniu do prywatnego charakteru publikowanej korespondencji: nie dysponujemy żadnym innym tekstem, w którym by [Konopnicka -GM] tak szeroko pisała o sobie, o swojej codzienności dalekiej od różnorodnych póz przybieranych przez nią w życiu publicznym 1 . Natomiast wątpliwości budzić może sztywna granica, którą Lena Magnone wyznaczyła między "codziennością" a "życiem publicznym" pisarki.

L'analogie entre l'apartheid et la situation en Israël-Palestine envahit les commentaires et les analyses. Elle prend cependant différentes formes. L'usage radical et systématique de l'analogie vise à condamner l'Etat d'Israël et le sionisme dans leur nature même. Cette approche infondée est aisément réfutable par l'analyse comparée des deux systèmes politiques et sociaux, y compris la discrimination des Arabes israéliens par rapport à celle des non Blancs en Afrique du Sud de l'apartheid. L'usage conjoncturel à visée critique ou constructive de l'analogie s'applique quant à elle exclusivement au traitement des Territoires occupés par Israël et fait référence à la politique du « grand apartheid » et ses bantoustans. Bien que s'appuyant sur quelques éléments communs, cet usage de l'analogie ne résiste pas à une analyse technique et contextualisée des ingénieries territoriales et politiques. Là où le « grand apartheid » relevait d'un système politico-territorial profondément raciste mais de nature postcoloniale, la politique israélienne vis-à-vis des Territoires occupés et plus généralement le sionisme contemporain, apparaissent comme un nationalisme de pratique coloniale, au sens étroit du terme (primat de l'appropriation foncière et de l'annexion sur les autres formes de domination). Les perspectives de résolution du conflit font également l'objet d'approches comparatives qui s'intéressent à l'expérience sud-africaine. Là aussi l'analogie entre les deux situations offre peu de points communs sur lesquels s'appuyer pour concevoir les modalités d'un compromis géopolitique et d'une réconciliation. En revanche, le rapport renouvelé au territoire et à la souveraineté, esquissé à Genève, relève d'un post-sionisme territorial qui semble porteur de solutions.

At its most fundamental level, a nation is simply a substantial group of people who share and acknowledge some cultural trait that binds them together meaningfully. Claims of nationhood can result from shared history, shared language, shared beliefs, shared location, or some combination of these and other factors. The selection of contemporary novels and films we will read this selection will survey not only the positive value of such communal impulses but also the darker aspects of nationhood, in particular the difficulty of peacefully integrating competing nation-based identities into meaningfully pluralistic societies.

Централна тема на тази статия е взаимодействието на адаптацията и литературния канон. Отправна точка на изследването e идеята за промяна на "образеца в зависимост от обстоятелствата" (Д. Дидро) и на "един идеален вътрешен ред" под въздействието на нов автор или творба (Т. Елиът). Откроени са семантични удвоявания, присъщи на понятието адаптация. Те указват, че на практика явлението осъществява не едностранно въздействие, а двустранно взаимодействие между субекта и средата. Като естетически пример за второто е разгледан анализ на Е. Ауербах в "Мимезис". Съпоставени са консервативното и либералното схващане за канона, чиято етимология е проследена от "Никомахова етика" на Аристотел, както и особености на библейския и светския литературен канон. В заключение, статията предлага междутекстов подход на адаптиране, който формира хетеротопични структури в литературния канон.

The core topic of this paper is the interaction of adaptation and literary canon. As starting points serve Diderot's idea of changing the "standard according to the circumstances" and T. S. Eliot's notion of "an ideal order" of "existing monuments", "which is modified by the introduction of a new work of art" or author. Semantic doublings inherent to the concept of adaptation are outlined which indicate that what the phenomenon effectively accomplishes is not a unilateral influence but a bilateral interaction between the subject and the environment or media. A literary analysis by Auerbach in "Mimesis" is discussed as an example of the latter. Characteristics of the Biblical and the secular literary canons as well as the conservative and the liberal understandings of the canon are juxtaposed. The etymology of the latter is traced back to Aristotle's "Nicomachean Еthics". In conclusion, the paper provides an intertextual approach by means of which adaptation forms heterotopic structures in the literary canon.

Türk İslam Edebiyatı, ilahiyat fakültelerinde, Türklerin sahiplendiği dinî-edebî birikimi akademik bir araştırma ve inceleme malzemesi olarak işleyen bir ana bilim ve bilim dalıdır. Dahası aynı fakültelerde, söz konusu birikimi metinler, kişiler ve konular üzerinden aktaran bir dersin de ismi olan Türk İslam Edebiyatı, edebiyat tarihlerinde ve genel Türk edebiyatı tasnifi üzerine yapılan teorik çalışmalarda, birçok farklı isimle ifade edilmektedir. İslami Türk edebiyatı, İslami edebiyat, Ümmet Çağı Türk edebiyatı, Dinî-Tasavvufî Türk Edebiyatı gibi başlıklar, tıpkı Türk İslam Edebiyatı’nda olduğu gibi, en temelde aynı kronolojik sınırlar içinde üretilen dinî-edebî birikimi ve bu birikimi kuran tarihî, sosyal, kültürel koşulları sahiplenir. Dolayısıyla, odaklandıkları araştırma evreni aynı olmasına rağmen bu isimlendirmelerin tümü, ilgili dinî-edebî birikim üzerine düşünürken oldukça kapsamlı, kronolojik, coğrafi, dilbilimsel, ırki, edebî sınırları belirsiz bir malzeme yekûnu üzerine konuşmak zorundadır. Bu durum ise, en nihayetinde Türk İslam Edebiyatı üzerine yeniden düşünmeyi ve böylece alana dair teorik zeminin kurulmasını elzem hâle getirmektedir.
Bu tezde, yukarıda bahsedilen sorunlardan yola çıkılarak; kavramsal analiz ve karşılaştırmalar yapılmış, Türk İslam Edebiyatı’nın genel Türk edebiyatı ve ilahiyat kurumları içindeki tasnifi üzerine yeniden düşünülmüştür. Bunu yaparken, öncelikle ilgili edebî saha üzerine yazılan ders kitapları ve akademik bir alan olarak Türk İslam Edebiyatı içinde, bu alana dair kaleme alınan lisansüstü tezleri incelenmiştir. Böylelikle, söz konusu sahanın hâlihazırdaki genel geçer tanımı ve bu tanımı kuran kronolojik, coğrafi, dilbilimsel, kültürel, edebî ve siyasi faktörleri belirlenmiştir. Sonrasında, alanın
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sahiplendiği dinî-edebî birikimin sınırlarını tayin edebilmek için, bu alanı kuran Türk, İslam ve edebiyat kavramlarının manalarına, birbirleri ile kurdukları ilişkilere, bu mefhumları kuran arka plana disiplinlerarası bir tutumla değinilmiştir. Sonuçta bu tezde, Türk İslam Edebiyatı’nın kapsamlı bir analizini yaparak onu hem modern Türk edebiyatı hem de genel Türk edebiyatı tarihi içinde anlamlandırmaya ve anlamaya odaklanılmıştır.

Anahtar Kelimeler: Türk İslam Edebiyatı, İslami edebiyat, Türk edebiyatı, modern Türk Edebiyatı, Dinî edebiyat, Millî edebiyat, Edebiyat eleştirisi

Turkish Islamic Literature is a name of division/programme in the Divinity faculties which examines the religious literary accummulation embraced by Turks as an academic research and analyse data. Turkish Islamic Literature which is also the name of a course given in the same faculties dealing with the involving accumulation through texts, persons and themes, is named differently many times in the works of history of literature and theorical studies on classification of Turkish literature. Just as the Turkish Islamic literature, namings such as Islamic Turkish literature, Islamic literature, literature of ummah age, religious-mystic Turkish literature all embraces the religious-literary accummulation developed inside the same chronological limits and historical, social and cultural conditions composing this accummulation. Although the field of study they focused is the same, all these namings take the hardship of examining a wide mass having a unclear chronological, geographical, linguistic, racial and literary limits. This unclearness makes it neccessary to rethink on the Turkish Islamic literature and form a theorical basis on the field. In the light of above-mentioned problems, this thesis rethinks on the classification of Turkish Islamic literature in Turkish literature and divinity faculties by analysing theorotically and contrasting. It examines primerly the course books on the involving literary field and master theses written about Turkish Islamic literature as an academic field. In this way, it identifies current general definition of the field and the chronological, geographical, linguistic, cultural, literary and political factors composing this definition. Then, in order to signify the limits of religious-literary accummulation
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embraced by the field, it mentions in an interdisciplinary way on the terms of "Turkish", "Islamic" and "literature" founding this field, their relationship, background of these terms. Finally, this thesis focusses on identification and understanding of Turkish Islamic literature both in the modern Turkish literature and Turkish literature in general terms by a comprehensive analysis of it.

Key words: Turkish Islamic Literature, Islamic Literature, Turkish literature, Modern Turkish Literature, Religious Literature, National Literature, Literary Criticism.

This article investigates how the notion and perception of Lithuanian literature took shape at the time of the Lithuanian national movement (from the end of the 19th century until the beginning of the 20th century) and continued to develop during the restoration and naturalization of Lithuanian statehood (1918-1940). The sources I have used for the analysis are taken from both literature historiography and school curricula dating from the period.
The investigation reveals how, within the historiography of Lithuanian literature, two opposing concepts of national literature crystalized around the turn of the 20th century: one based on an ethnolinguistic (centering on the Lithuanian language) and the other on a civic notion that centered around the history of Lithuanian statehood. The latter concept of national literature created the opportunity to expand the corpus of literature written in Lithuanian to include texts that had been written during the time of the Grand Duchy of Lithuania in Ruthenian, Latin and Polish.
The two differing concepts of a national literature coexisted in historiography and at universities until 1940. However, this situation was not tenable in the area of school education. After the Lithuanian state had been re-established, work began to set up a network of Lithuanian schools. The education ministry was tasked with designing a standardized school syllabus for Lithuanian literature with the aim of unifying the two approaches, namely, the ethnolinguistic concept and the notion of a national literature that integrated the country’s multilingual heritage. In the school syllabuses of 1920, 1923 and 1929, the multilingual concept had a growing influence. From the mid-1920s, however, as a nationalistic ideology took root and continued to strengthen within the political life of Lithuania, the education system was reformed in order to emphasize the nurturing of a national sentiment as the primary goal of education. The model of a multi-lingual national literature no longer fitted in with the national approach in schools—particularly unacceptable was the idea of a shared literary heritage with Poland. Consequently, after the education reform of 1936, the works by Lithuania’s 19th century Polish-speaking poets were dropped from the national canon of educational texts.

Der Beitrag untersucht den ideengeschichtlichen Zusammenhang der Konzepte Nationalliteratur und Gegenwartsliteratur um 1800. An der Entwicklung literaturhistorischer Modelle im Werk Friedrich Schlegels ist zu erkennen, dass Gegenwartsliteratur hier schon früh als nationales Phänomen begriffen wurde. Ein Ausblick auf die Rezeption dieser Modelle in der Literaturgeschichtsschreibung des Vormärz kann zudem zeigen, wie dieser Zusammenhang von Nationalität und Gegenwart in der Folge verstärkt und politisiert wurde.

The following essay investigates Borges' cultural-ideological stance as an Argentinean writer opposed to national literature and ideological rhetoric. This position will be elucidated via a comparison with Edward Said's Orientialism which, following Foucault, argues that literature is subservient to the ideological paradigms of the period. The discussion demonstrates how Borges presents a dialectical orientalism in his work: a philosophical-universal position deviating from the delimited framework of national ideology, hereby establishing an uni-ideological philosophical and transcultural view of the interrelationship between " East " and " West. " In line with Said, the essay examines the literary representation of Islam in Western literature, focusing on the image of Mahomet in Dante's Divine Comedy.

This essay attempts to morph the graph of the “Nation” in Anandamath into a graph of multiple desires. That is, it concerns itself with some of the personationalities of desire which find graphic relief in the novel. The main purpose of the essay is to tease out some of the gender implications of Anandamath’s national/notional con/figurations. To that end, and in the process, the essay also offers an alternative perspective on the structural and thematic coherence of the novel; a re-reading of its moral anchor and emphasis; a fresh look at its coding of the political.

Bevezetés Előadásomban néhány diaszpórabeli és izraeli szerző egy-egy olyan művét szeretném röviden ismertetni, amelyben a zsidó lét e két alapvető formája irodalmilag magas szinten jut kifejezésre. Napjaink nemzetközileg talán legismertebb izraeli szerzői Amos Oz (Amos Klausner 1939-) és Abraham B. Yehoshua (1936-), akiknek nem csak szépirodalmi, hanem politikai írói tevékenysége is meghatározó jelentőségű; magyar vonatkozásban Kertész Imre és Spiró György munkásságáról (a költészet terén pedig Gergely Ágnesről) kellene mindenképpen szót ejteni: e regényíró négyről előre láthatólag egy következő előadásban fogok majd beszélni. Jelen alkalommal tehát öt diaszpórabeli ill. izraeli zsidó szerző egy-egy művét mutatom be. 1. BERNARD MALAMUD Bernard Malamud (1914 április 26 Brooklyn, 1986 március 18 New York) regényíró Saul Bellow és Philip Roth mellett a XX sz. legnagyobb amerikai zsidó szerzői közé tartozott. Orosz zsidó bevándorlók gyermekeként 1928-1932 közt a Brooklyn-i Erasmus Hall High School-ban tanult. 1936-ban a new york-i City College-ban szerezte BA-diplomáját, míg MAszinten (Thomas Hardy-ról írt munkájával) a Columbia University-n végzett. A katonai szolgálat alól özvegy anyjának egyedüli támogatójaként mentességet kapott. A washingtoni Népszámlálási Hivatalnál, majd középsikolai tanárként dolgozott. 1949-től az Oregon State University-n (mely kevésbé volt human-profilú) néhány szemeszteren át első éves egyetemista írók szemináriumait vezette, a PhD-cím hiánya miatt oktatóként instructor: ezen élményeit az 1961-es A New Life-ban összegezte, miközben fokozatosan elismert íróvá emelkedett. 1961-től a Bennington College-ban oktatott -egészen nyugdíjazásáig -kreatív írást creative writing. 1967-ben az American Academy of Arts and

As the political, economic, and cultural center of Chosŏn Korea, eighteenth-century Seoul epitomized a society in flux: It was a bustling, worldly metropolis into which things and people from all over the country flowed. In this book, Si Nae Park examines how the culture of Chosŏn Seoul gave rise to a new vernacular narrative form that was evocative of the spoken and written Korean language of the time.

The vernacular story (yadam) flourished in the nineteenth century as anonymously and unofficially circulating tales by and for Chosŏn people. The Korean Vernacular Story focuses on the formative role that the collection Repeatedly Recited Stories of the East (Tongp’ae naksong) played in shaping yadam, analyzing the collection’s language and composition and tracing its reception and circulation. Park situates its compiler, No Myŏnghŭm, in Seoul’s cultural scene, examining how he developed a sense of belonging in the course of transforming from a poor provincial scholar to an urbane literary figure. No wrote his tales to serve as stories of contemporary Chosŏn society and chose to write not in cosmopolitan Literary Sinitic but instead in a new medium in which Literary Sinitic is hybridized with the vernacular realities of Chosŏn society. Park contends that this linguistic innovation to represent tales of contemporary Chosŏn inspired readers not only to circulate No’s works but also to emulate and cannibalize his stylistic experimentation within Chosŏn’s manuscript-heavy culture of texts.

The first book in English on the origins of yadam, The Korean Vernacular Story combines historical insight, textual studies, and the history of the book. By highlighting the role of negotiation with Literary Sinitic and sinographic writing, it challenges the script (han’gŭl)-focused understanding of Korean language and literature.

https://cup.columbia.edu/book/the-korean-vernacular-story/9780231195423

https://www.jstor.org/stable/10.7312/park19542

A la manera de Derrida, que se interrogaba por Hegel al principio de Glas, cabe preguntarnos: ¿qué, después de todo, nos queda a nosotros, aquí y ahora, de un Cervantes? La cuestión, que puede parecer baladí, no lo será en cuanto situemos los motivos.

The consolidation of the Turkish Republic in 1923 took place in opposition to multiple ‘others’ – that is, multiple ideologies with alternative models of modernity and state formation. An important aspect of the resulting negotiations was their gendered nature. This article explores the multiplicity of subject-positions made available to women using the nationalist literary production of the first half of the twentieth century. By linking literary production with the official discourse, it argues that blurring the distinction between public and private discourses can better capture the gendered character of the nationalist discourse. The analysis details the common denominators between articulations about women's bodies and familial ties, and the building of a nationalist discourse. In these works, typologies of mothers, fathers, daughters, step and adopted ones, and those female figures seen as threats to these families tallied with the ongoing attempts to popularise a particular imagining of the nation. The desired unity of the republic, figuring in these roles, seemed to depend on controlling, taming and erasing a variety of designated identities and ideologies.