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Kontrafaktik der Gegenwart
(2022)
Nicht-realistisches Erzählen ist hochpopulär, wurde aber häufig des politischen Eskapismus verdächtigt. Diese Studie bietet einen fiktionstheoretischen Zugang zum Erzählverfahren der Kontrafaktik und zeigt dessen Nähe zum politischen Schreiben auf. Analysen kontrafaktischer Werke von Christian Kracht, Kathrin Röggla, Juli Zeh und Leif Randt demonstrieren die Vielfalt und Relevanz politischer Realitätsvariationen in der Gegenwartsliteratur.
Während der hemdsärmelige Reporter lediglich für den Tag schreibt, schafft der Literat Texte für die Ewigkeit. Mit diesem über Jahrhunderte tradierten Klischee brechen zwei Autoren ganz bewusst, die in beiden Bereichen erfolgreich sind: Joseph Roth und Tom Wolfe - in Personalunion Journalisten wie Literaten - hinterfragen den Wertungsunterschied, der gemeinhin zwischen den Bereichen gemacht wird. Fanny Opitz zeichnet die diskursiven Umfelder nach, in denen die Debatte um die Leistung von Journalismus und Literatur breit geführt wurde: im Deutschland der 1920er Jahre im Kontext der gesamtkulturellen Strömung der Neuen Sachlichkeit und im US-amerikanischen New Journalism der 1960er und 1970er Jahre.
This text is a contribution to the research on the worldwide success of evangelical Christianity and offers a new perspective on the relationship between late modern capitalism and evangelicalism. For this purpose, the utilization of affect and emotion in evangelicalism towards the mobilization of its members will be examined in order to find out what similarities to their employment in late modern capitalism can be found. Different examples from within the evangelical spectrum will be analyzed as affective economies in order to elaborate how affective mobilization is crucial for evangelicalism’s worldwide success. Pivotal point of this text is the exploration of how evangelicalism is able to activate the voluntary commitment of its members, financiers, and missionaries. Gathered here are examples where both spheres—evangelicalism and late modern capitalism—overlap and reciprocate, followed by a theoretical exploration of how the findings presented support a view of evangelicalism as an inner-worldly narcissism that contributes to an assumed re-enchantment of the world.
Mujeres de apocalipsis
(2016)
Mujeres del Apocalipsis propone nuevas lecturas de género en relación a las mujeres piadosas que habitaron Nueva España en el siglo XVIII. El estudio sebasa en un corpus de los archivos de sus procesos inquisitoriales, mucho de ellos aún indéditos. Estas mujeres ganaron libertad y accedieon a una parcial autonomía en el mundo colonial. A través de su lectura, se descubren las estrategías tácticas a través de las cuales las beatas pactaron una nueva forma de se mujer en aquella era.
Subcultures creating culture
(2016)
The purpose of this work is to apply the methods of textual semiotics to subcultures, in particular to the little known glam subculture. Subcultures have been the main research field of the Birmingham Centre for Contemporary Cultural Studies, known for its interdisciplinary approach, and for its focus on the creative aspects of subculture. Hebdige, in particular, introduced many semiotic elements in his work, as the aberrant decoding after Eco and the cultural creativity via bricolage after Lévi-Strauss. His definition of subculture as symbolic resistance has been criticized by the following post-subcultural researchers for its abstractness and lack of cohesion.
Semiotics eventually have been expelled from the set of tools used in sociology for the analysis of subcultures. Nowadays, the studies on subcultures have a strong ethnographic focus. Due to terminological proliferation and a descriptive approach, it is difficult to compare them on a common basis.
Textual semiotics, through the concept of semiosphere developed by Lotman, allows to go back to the intuitions of Hebdige, organizing the semiotic elements already present in his work into a wider system of interpretation. The semiosphere offers a coherent theoretical horizon as a basis for further analysis, and a new methodological perspective focusing on the cultural. In this thesis for the first time the work of Lotman is applied to the study of a subculture.
Wissenschaft, Technik und Medien im Werk Alfred Döblins im Kontext der europäischen Avantgarde
(2015)
Ziel dieser Studie ist es die bislang nur sporadisch untersuchten Wechselverhältnisse zwischen den Kulturbereichen Wissenschaft/Technik und Literatur am herausragenden Beispiel des Oeuvres des Schriftstellers und Arztes Alfred Döblin aufzuspüren. Hierbei scheint seine ärztlich-psychiatrische Laufbahn, die eine breite Grundlage wissenschaftlicher Diskurse anbietet, wie auch seine avantgardistische Literaturpraxis diese gegenseitige Befruchtung gefördert zu haben.
Im Hinblick auf den Forschungsgegenstand und -zweck ist ein kulturwissenschaftlicher Ansatz versucht worden. Dieser vielperspektivische Ansatz, der von der Prämisse eines Wechselspiels aller Kulturbereiche untereinander ausgeht, gestattet eine dem Gegenstand angepasste Verknüpfung von verschiedenen Arbeitsmethoden wie der philologisch-literarhistorischen mit der konstruktivistischen und der komparatistischen. Hierbei ist eine Einbeziehung wissenschafts- und technikphilosophischer Reflexion wie auch eine dementsprechend erweiterte kulturhistorische Kontextualisierung vorgenommen worden.
Die hier vorgelegte Analyse fokussiert auf wissenschaftlich-technische Bezüge sowohl in thematischer Hinsicht als auch in der Textgestaltung der schriftstellerischen Werke Döblins bis 1924. Gleichzeitig wird die diskursgeprägte, sprachliche und literarische Dimension seiner wissenschaftlichen Studien und technischer Texte - wie Krankenakte - hervorgehoben. Dieses erweiterte ‚Oeuvre‘-Konzept gestattet die Analyse der psychiatrischen, klinisch-ärztlichen und biochemischen Schriften Döblins sowie seiner Erzählwerke, seiner vielgestaltigen Publizistik und seiner intermedialen Anregungen aus den neuen audiovisuellen Medien. Dadurch wird eine diskurskritische kulturübergreifende Interdiskursivität wie auch eine ‚Hybridität‘ aller Texte aufgezeigt, die die Grundunterschiede zwischen Textsorten und Gattungsgrenzen relativiert.
Writing travel, writing life
(2022)
The book compares the texts of three Swiss authors: Ella Maillart, Annemarie Schwarzenbach and Nicolas Bouvier. The focus is on their trip from Genève to Kabul that Ella Maillart and Annemarie Schwarzenbach made together in 1939/1940 and Nicolas Bouvier 1953/1954 with the artist Thierry Vernet. The comparison shows the strong connection between the journey and life and between ars vivendi and travel literature.
This book also gives an overview of and organises the numerous terms, genres, and categories that already exist to describe various travel texts and proposes the new term travelling narration. The travelling narration looks at the text from a narratological perspective that distinguishes the author, narrator, and protagonist within the narration.
In the examination, ten motifs could be found to characterise the travelling narration: Culture, Crossing Borders, Freedom, Time and Space, the Aesthetics of Landscapes, Writing and Reading, the Self and/as the Other, Home, Religion and Spirituality as well as the Journey. The importance of each individual motif does not only apply in the 1930s or 1950s but also transmits important findings for living together today and in the future.
Objeto de esta investigación es el auge y caída de una legitimación teológica de la poesía que tuvo lugar en el virreinato del Perú entre fines del siglo XVI y la segunda mitad del siglo XVII. Su punto cúlmine está marcado por el surgimiento de una “Academia Antártica” en las primeras décadas del siglo XVII, mientras que su fin, se aprecia a fines del mismo siglo, cuando eruditos de las órdenes religiosas, especialmente Juan de Espinosa y Medrano en sus textos en defensa de la poesía y las ciencias, negaron a la poesía cualquier estatuto teológico, sirviéndose sin embargo de ella para escribir sus sermones y textos. A partir del auge y caída de esta legitimación teológica en el virreinato del Perú, este estudio muestra la existencia de dos movimientos que forman un quiasmo entre una teologización de la poesía y una poetización de la teología, en cuyo centro velado se encuentra en disputa el saber teórico y práctico de la poesía. Lo que está en disputa en este sentido no es la poesía, entendida como una cumbre de las bellas letras, sino la posesión legítima de un modo de lectura analógico y tipológico del orden del universo, fundado en las Sagradas Escrituras y en la historia de la salvación, y un modo poético para doctrinar a todos los miembros de la sociedad virreinal en concordancia con aquel modo de lectura.
The political legacy of the Martinican poet, novelist and philosopher Édouard Glissant (1928–2011) is the subject of an ongoing debate among postcolonial literary scholars. Responding to an influential view shaping this debate, that Glissant’s work can be categorised into an early political and late apolitical phase, this dissertation claims that this division is based on a narrow conception of 'engaged political writing' that prevents a more comprehensive view of the changing political strategies Glissant pursued throughout his life from emerging. Proceeding from this conceptual basis, the dissertation is concerned with re-reading the dimensions of Glissant's work that have hitherto been relegated as apolitical, literary or poetic, with the aim of conceptualising the politics of relation as an integral part of his overall poetic project. In methodological terms, the dissertation therefore proposes a relational reading of Glissant’s life-work across literary genres, epochs, as well as the conventional divisions between political thought, writing and activism. This perspective is informed by Glissant's philosophy of relation, and draws on a conception of political practice that includes both explicit engagements with established political systems and institutions, as well as literary and cultural interventions geared towards their transformation and the creation of alternatives to them. Theoretically the work thus combines a poststructuralist lens on the conceptual difference between 'politics' and 'the political' with arguments for an inherent political quality of literature, and perspectives from the Afro-Caribbean radical tradition, in which writers and intellectuals have historically sought to combine discursive interventions with organisational actions. Applying this theoretical angle to the analysis of Glissant's politics of relation results in an interdisciplinary research framework designed to explore the synergies between postcolonial political and literary studies.
In order to comprehensively describe Glissant's politics of relation without recourse to evolutionary or digressive models, the concept of an intellectual marronage is proposed as a framework to map the strategies making up Glissant's political archive. Drawing on a variety of historic, political theoretical and literary sources, intellectual marronage is understood as a mode of radical resistance to the neocolonial subjugation for which the plantation system stands historically and metaphorically, as an inherently innovative political practice invested in the creation of communities marked by relational ontologies, and as a commitment to fostering an imagination of the world and the human that differs fundamentally from the Enlightenment paradigm. This specific conception of intellectual marronage forms the basis on which three key strategies that consistently shape Glissant's political practice are identified and mapped. They revolve around Glissant's engagement with history (chapter 2), his commitment to fostering an imagination of the Tout-Monde (whole-world) as a political point of reference (chapter 3), and the continuous exploration of alternative forms of community on the levels of the island, the archipelago and the Tout-Monde (chapter 4). Together these strategies constitute Glissant's personal politics of relation. Its abstract characteristics can be put in a productive conversation with related theoretical traditions invested in exploring the political potentials of fugitivity (chapters 5), as well as with the work of other postcolonial actors whose holistic practice warrants to be described as a politics of relation (chapter 6).