Exploring various types of individual and ethnic identity in terms of their setting, refutation, compromise or reproduction is a key scope of research in German cultural studies. The establishment of a nation-state relatively late compared to its neighbors, the imposition of racial standards on the concept of civil rights by national socialism, and the division of a nation-state after World War II are examples of historical events that show why the definition of “German Deutsch” is such a problem and at the same time a subject of permanent interest to our German cultural researchers.
In the present high school, we examine the concepts of cultural theory such as hybridization&t, national migration, diaspora diaspora, peripheral Marginalität, decentralization decentrierung, identity pluralization, Pluralisier, etc. and make a contribution to the concept of the cultural studies themselves.
Grass is contributing to the establishment of future-oriented, de-nationalist identity in the late 20th century by asserting the poetic restoration of his lost hometown, the expansion of identity through it, and by discussing the current meaning of collective (public) memory about Germany’s past in relation to cultural tyrants.
Chapter 2 identifies the boundary crossing and the expansion of identity as a result of loss of home and poetic restoration as the basis of Grass literature. Chapter 3 examines the impact of collective memory and typography on the breakdown of ethnic identity in the past, and the final chapter 4 looks at two figures with a de-nationalist identity mentioned and created by Mr. ChattajiMr. Chatterjee, Daniel Shodobeyetsky Daniel Chodowiecki and Mr.
2. Extending the aesthetics and identity of loss
The first one to come was the Lugyans. Then came the Gothians and the Gepitians, followed by Oscar’s direct ancestor, Kashmir. Soon after, a Polish man from Prague named Adalbert came. The man brought a cross, killed with an ax by a Kashmiri or Prutzian. The incident took place in a fishing village, whose name was Gedanz. The danzi becomes a danzig, and the danzig becomes a danzig, which later changes the spelling to Danzig. Today, Danzig is called Gdansk.
Zuert Kamen Die Rugier, Dan Kamen Die Goten und Geepiden, sodann die Kaschuben, von den Oskar in firekter Linie abstamt. Bald darfeckten die Polen d’Att. das geschah in eminem Fischerdorf, und das dorf hiss gadydiaz.
To name something means to own it. Danzig, a German city since the Middle Ages, was a fault line area where German and Slavic peoples encountered. These fault lines are typical of Grass households. His father was German and his mother was a longtime Slavic Kashmiri. Due to the geopolitical importance placed at the mouth of the Bayessel River, Danzighi, German, will be separated from other Germany by the Treaty of Versailles on November 15, 1920 and placed under the control of the League of Nations. As a result, Danzig and the area behind it had its own currency, GouldenGulden, and although it belonged to Poland’s customs zone, the proportion of the high German population here made it impossible to recruit Poland. To the east, despite being geographically separated from the empire by placing the Polish Corridor between the Baltic Sea and the East Prussia, the recovery movement Iredentismus, represented by the slogan “Heim in the arms of the Empire,” has shown a voter turnout (50.3 percent) that is above the average of the German people, to control the National Social Democratic Party from 1932.
Religious distributions complicate matters further. Most Poles were old-fashioned, but not all Germans were Protestants, and there were also growing Polish Jews as well as German Jews.
As a city on the periphery of Europe, Danzighi is a space of linguistic, racial, religious and cultural hybridization that has been established over the last few centuries, such as Vilnius (Wilno/Wilnius) and Klaipeda (Memel). The multicultural identity of these cities is replaced by the history of deportation, evacuation and forced ethnic migration resulting from war and destruction in the 20th century.
On September 1, 1939, World War II broke out here. Grass, who fled from his hometown in 1944, first visited Gedansk in 1958 after taking refuge in order to wrap up the ꡔYangnyang Iron Book Die Blechtrommeljip. Although Poland worked hard to restore the war-torn city of Danzig, Grass found it difficult to revisit his former life in this restored city of Gedansk. Since then, he has restored his political and materially lost hometown through literature by reviving Danzig in his literary works. Not only cat and mouse Katz und Mausꡕ (1960), Hundejahreꡕ (1961), and flatfish Deer Butt(1 (1977), but also J.R.Die R&umtinꡕ (1996) who deals with the post-human era of the late Man, is showing J.R.R.D. (1996).
Speaking on the occasion of the rampant foreign hostility and the German government’s far-right phenomenon in 1992, Grass describes what he called the “lost aesthetics” in Rede Vom Verlustꡕ:
Most of my books are bringing back to literature the now-defunct Danzhihsi, its rolling, flat suburbs, and the weakly surfed Baltic Sea. Also, the Kandansk has become a theme that continues to be used over time. Losses made me eloquent. Only what is completely lost is passionately demanding endless fame. the madness of calling out a lost object until it reappears loss as a condition of literature I would like to spread this experience to the world as a topic.
Die meresten meiner mücer bethegene stadt Danzig, dergen geh&ulle;gelte wi flache Umbung, die matsanschullagend Oundee;gullansen heraus, dieschundenne geenstand so range beim namen zu rupen, bis er sich meldetzung f¨ literatur. fueau fueau f frha fueau de estu najs.
Grass has argued since the 60s that the misrepresentation of Germany from the crime that started its own war was an irreversible loss. He calls the unification of the country of the Christian Union and the 1937 Border Recovery Agreement from his hometown a gesture and deception to appease displaced people from Schleshien, ethnic Merania and East Prussia, and “recover the loss of life” in the wake of the 1970 Warsaw agreement between Germany and Poland. In other words, Grass’s stance on his lost hometown defines the real-life recovery movement, “peaceful recapture” and “hyangto-do” as “no content rhetoric” and criticizes it as based on “the arrogance of ignoring historical facts.”
On the other hand, his position, which can be called the poeticism of loss, contributes to the establishment of national identity in an era of neo-national migration. In other words, Grass overcome the flaws in Germany’s national identity caused by political and ideological division by establishing a new identity through literary and cultural projections. The direction toward cultural ethnic Kulturnation, which contrasts with National National NationalStaatsnation, is the pursuit of identity through literary and cultural boundaries transference/Grenzieghung, not political and ideological boundaries. This is none other than the succession of the tradition of literary superiority in German history, which contrasts with politics in building national identity.
The idea of the past emperors and the people of today’s politicians was nothing more than national decentralism or megalomania. On the other hand, the authors, who went through Logaw and Lessing, Herder and Heine, and Boul and Biermann, have always been better patriots.