TY - CHAP A1 - Ette, Ottmar T1 - Pride and conviviality - pride in conviviality BT - the rise and recognition of a prospective force T2 - Taking Stock – Twenty-Five Years of Comparative Literary Research (Internationale Forschungen zur allgemeinen und vergleichenden Literaturwissenschaft) N2 - Pride is linked to conviviality, to the practice of life-with-an-other, and to an awareness of the limitations of the life forms and life norms which guide and regulate the life of culturally, socially, and historically defined communities. Assuming this link, pride in living-together and conviviality appear as concepts creating a framework for future perspectives. But these concepts need a space in which they can unfold critically and confidently with a view to the future. For millennia, the literatures of the world have created this space of simulation and experimentation in which knowledge of how-to-live-with-an-other has been put down on paper through the open-ended tradition of writing. It is the space of the life forms and life norms of conviviality: it offers us prospective knowledge for the future by translating the imaginable into the thinkable, and the readable into the livable. KW - pride KW - conviviality KW - inclusion KW - patriotism KW - literatures of the world Y1 - 2019 SN - 978-90-04-41035-0 SN - 978-90-04-40828-9 U6 - https://doi.org/10.1163/9789004410350_006 SN - 0929-6999 VL - 200 SP - 121 EP - 155 PB - Brill Rodopi CY - Leiden [u.a.] ER - TY - JOUR A1 - Ette, Ottmar T1 - Saga-Like World-Fractals: João Guimarães Rosa, "Sagarana", and the Literatures of the World JF - Journal of Foreign Languages and Cultures N2 - This article presents and discusses João Guimarães Rosa as an outstanding Brazilian author whose literary work, especially Sagarana, expresses aesthetically different ways of life-forms between human beings, animals, plants, and landscapes. Movement and transformations are the basic principles in which the melody of prose expresses itself as a language in and as motion. Although based in Brazilian culture, Rosa shows the conviviality of different logics which are not reduced to one myth of the Brazilian people, but produce multiple ways of co-existence between different life-forms and culture narratives. The translingual title “Sagarana” already alludes to the transitions between two languages, regions, and cultures: the Icelandic “saga-” and the Tupic-Word “rana” which means “similar” or “alike.” The interpretation figures out the correlation of different provenances (“Herkünfte”) which emerge from Rosa’s craft of storytelling. In its center, the Sertão arises as a region of nature whose forces are connected with the life of human beings. As fractal of the world, it symbolizes Brazilian relations as a world of its own and at the same time as a part of the world of others. From this point of view the essay turns world literature upside down: it emphasizes on the one hand that the epoch of world literature since Goethe has come to an end and that the meridian has shifted to Latin America. On the other hand it can be observed that the lusophonic world between Brazil and Angola, Portugal and Kap Verde develops new perspectives on literatures of the world beyond the fixed coordinations of periphery and center. Rosa’s ways of world making already shift the perspective from the local to the global as a miniatured model of a universe which reveals interpretations of a better understanding of the world as world fractals. KW - João Guimarães Rosa KW - world literature KW - literatures of the world KW - Latin American literature KW - Brazilian literature KW - Sagarana Y1 - 2020 VL - IV IS - 1 SP - 1 EP - 21 PB - Hunan Normal University CY - Changsha ER - TY - JOUR A1 - Ette, Ottmar T1 - Toward a Polylogical Philology of the Literatures of the World JF - Modern language quarterly : a journal of literary history N2 - As the world cannot be adequately understood from the vantage point of a single language, the literatures of the world can no longer be trimmed to a single world literature in the Goethean sense. This recognition bodes well for the future of philology and of literary production. Through multiperspectival writing, knowledge of life may be attainable without being reduced to a single political, medial, cartographical, geocultural, or aesthetic logic. As a laboratory for polylogical thinking, literature does not represent reality, as Erich Auerbach put it. Rather, it represents multiple lived, experienced, or relivable realities. Whoever is open to a polylogical reception of the literatures of the world can perceive and experience how life knowledge transforms into lived knowledge and how knowledge for survival turns into knowledge for living together. However, literature can be more than it is only if it stays aware of the void, of lack, of privation, of the interminable: aware of the end that never is an end. Such a planetary concept of the literatures of the world offers valuable opportunities to all those who do not fall into the trap of contenting themselves with a supposed abundance of text. KW - literatures of the world KW - multiperspectival writing KW - polylogical philology KW - transculturation KW - knowledge for living Y1 - 2016 U6 - https://doi.org/10.1215/00267929-3464841 SN - 0026-7929 VL - 77 SP - 143 EP - 173 PB - Duke Univ. Press CY - Durham ER -