“…Thus, even though the Shoah has been relatively openly discussed compared to, for example, colonial genocides in recent years, authors like Celan who were among its survivors were marginalised in German literature in the first decades after the war. For most of its history, even after it had been recognised by the public, discussion of Celan's poetry tended to focus on its lyrical finesse rather than on its historical referent (see Felstiner, 1986).…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
confidence: 99%
“…This can be illustrated with Paul Celan's “Death Fugue”. I quote the first stanza in Felstiner's (1986) translation:Black milk of daybreak we drink it at evening.we drink it at midday and morning we drink it at night.we drink and we drink.we shovel a grave in the air there you will not lie too cramped.A man lives in the house he plays with his vipers he writes.he writes when it grows dark to Deutschland your golden hair Marguerite.he writes it and steps out of doors and the stars are all sparkling.he whistles his hounds to come close.he whistles his Jews into rows has them shovel a grave in the ground.he orders us strike up and play for the dance.…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
confidence: 99%
“…This can be illustrated with Paul Celan's "Death Fugue". I quote the first stanza in Felstiner's (1986) translation:…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
In this paper, I explore ways in which metaphors contribute to hermeneutical resistance, that is, to practices that overcome and/or ameliorate hermeneutical injustice. I distinguish two aspects of hermeneutical injustice and two corresponding kinds of resistance: exoteric and esoteric hermeneutical injustice/resistance. The former injustice consists in unjust harm due to an inability to make one's experience understood to others. The latter consists in such a harm due to an inability to fully understand one's own experiences. In exoteric hermeneutical resistance, metaphors can overcome resistances in others to understand oppressed agents' contributions because of its automatic processing and anti‐deniability. In esoteric hermeneutical resistance, metaphors may highlight common structures in various aspects of marginalised agent's experiences, they can provide means of denoting social properties obscured by hermeneutical injustice and they can exhibit hermeneutical injustice by resisting interpretation. I illustrate these practices through works by Emily Dickinson, Ralph Ellison, Frantz Fanon, Paul Celan and Nelly Sachs. Those examples show the power of metaphors in hermeneutical resistance.
“…Thus, even though the Shoah has been relatively openly discussed compared to, for example, colonial genocides in recent years, authors like Celan who were among its survivors were marginalised in German literature in the first decades after the war. For most of its history, even after it had been recognised by the public, discussion of Celan's poetry tended to focus on its lyrical finesse rather than on its historical referent (see Felstiner, 1986).…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
confidence: 99%
“…This can be illustrated with Paul Celan's “Death Fugue”. I quote the first stanza in Felstiner's (1986) translation:Black milk of daybreak we drink it at evening.we drink it at midday and morning we drink it at night.we drink and we drink.we shovel a grave in the air there you will not lie too cramped.A man lives in the house he plays with his vipers he writes.he writes when it grows dark to Deutschland your golden hair Marguerite.he writes it and steps out of doors and the stars are all sparkling.he whistles his hounds to come close.he whistles his Jews into rows has them shovel a grave in the ground.he orders us strike up and play for the dance.…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
confidence: 99%
“…This can be illustrated with Paul Celan's "Death Fugue". I quote the first stanza in Felstiner's (1986) translation:…”
Section: Celan Sachs and The Exhibition Of Hermeneutical Injustice Th...mentioning
In this paper, I explore ways in which metaphors contribute to hermeneutical resistance, that is, to practices that overcome and/or ameliorate hermeneutical injustice. I distinguish two aspects of hermeneutical injustice and two corresponding kinds of resistance: exoteric and esoteric hermeneutical injustice/resistance. The former injustice consists in unjust harm due to an inability to make one's experience understood to others. The latter consists in such a harm due to an inability to fully understand one's own experiences. In exoteric hermeneutical resistance, metaphors can overcome resistances in others to understand oppressed agents' contributions because of its automatic processing and anti‐deniability. In esoteric hermeneutical resistance, metaphors may highlight common structures in various aspects of marginalised agent's experiences, they can provide means of denoting social properties obscured by hermeneutical injustice and they can exhibit hermeneutical injustice by resisting interpretation. I illustrate these practices through works by Emily Dickinson, Ralph Ellison, Frantz Fanon, Paul Celan and Nelly Sachs. Those examples show the power of metaphors in hermeneutical resistance.
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