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friSmuti 1998: Frischmuth B. Ich fand meinen Mond auf Erden, was soll ich<br />

im Himmel. In: Wie der Phönix aus der Asche. Ronaissance des Alevismus.<br />

(Hrsg):Föderation der Alevitengemeinden in Europa, Köln: 1998.<br />

friSmuti 1999: Frischmuth B. Das Heimliche und Unheimliche. Drei Reden,<br />

Berlin: 1999.<br />

friSmuti 2001: Frischmuth B. Fremdgänge, (Hrsg): Bartem und I. Spörk.<br />

Salzburg: 2001.<br />

friSmuti 2002: Frischmuth B. Das Verschwinden des Schattens in der Sonne.<br />

Aufbau Taschenbuch Verlag GmbH.<br />

virlaxeri 1993: Wierlacher A. Kulturwissenschaftliche Xenologie. Ausgangslage,<br />

Leitbegriffe und Problemfelder. In: WIERLACHER, Alois (Hrsg.): Kulturthema<br />

Fremdheit. Leitbegriffe und Problemfelder kulturwissenschaftlicher Fremdheitsforschung.<br />

München: 1993.<br />

Sofie Mujiri<br />

Georgia, Tbilisi<br />

Interreligious Encounters in Multicultural Literature<br />

(On the example of German-Turkish literature)<br />

Summary<br />

The newest German-Turkish literature plays the part of a kind of a<br />

“distorting mirror” whose aim is expressing the anthropological and identity<br />

traits of the German society that are in confrontation with the perception of<br />

the representatives of the culture inspired by Islam. This literature fights<br />

against the dichotomous point of view which says that Christian Europe is<br />

the embodiment of progress, tolerance and enlightenment while the<br />

Mohameddan partner represents fanatism, despotism and irrationalism. The<br />

writers oppose Europe’s universalist constants with the following values:<br />

seeking the essence of life and merging into the harmony of nature which<br />

can be achieved only with love and religion. They and the characters of<br />

their mostly autobiographical works try to popularize enlightening and<br />

humane traditions of Islam, assist strengthening European Islam, against the<br />

powerful current of fundamentalism. In their works Turkish-German<br />

literacy authors emphasize the tolerant character of Turkish Sufism and<br />

Alavitic, Bektash-dervishes’ mystic traditions, which, in their opinion,<br />

should be comprehended and mastered not only by Turks, but by Germans<br />

as well.<br />

268

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