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From Gastarbeiter to Muslim: Cosmopolitan

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From Gastarbeiter to Muslim: Cosmopolitan FROM GASTARBEITER TO MUSLIM: COSMOPOLITAN LITERARY RESPONSES TO POST-9/11 ISLAMOPHOBIA A thesis submitted to the University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2015 JOSEPH TWIST SCHOOL OF ARTS, LANGUAGES AND CULTURES Contents List of Abbreviations ............................................................................................................... 4 List of Figures ........................................................................................................................... 4 Abstract ..................................................................................................................................... 5 Declaration................................................................................................................................ 6 Copyright Statement ................................................................................................................ 6 Acknowledgements .................................................................................................................. 7 Introduction: Thinking ‘We’ in Contemporary German Literature Islamophobia and the German Literary Landscape ................................................................... 8 ‘Being-with’: Contemporary Cosmopolitan Theory and the Philosophy of Jean-Luc Nancy. 26 Beyond Monotheism: A Cosmopolitan Understanding of the Divine ..................................... 46 Sufism and Singularity: The Deconstruction of Islam ............................................................. 53 The ‘Voice of Interruption’: Nancy and Cosmopolitan Literature .......................................... 62 A Contemporary ‘West-östlicher Divan’: The Islam/West Binary in the Poetic Writing of Zafer Şenocak and SAID Introduction: Reconnecting German Literature with Divan Poetry ......................................... 66 ‘[E]s kostet Sinn und Zeit / die Sphären zu einen’: Self and Other, and Heaven and Earth in Zafer Şenocak’s Übergang ...................................................................................................... 76 Poetry, Prayer and Apostasy: SAID’s Psalmen as ‘Prayer Demythified’ ............................. 105 Conclusion: Moving Beyond Goethe’s Divan ....................................................................... 123 2 Der neuste Ritter der Romantik?: Counter-Enlightenment Cosmopolitanism and Romantic Religiosity in the Work of Feridun Zaimoglu Introduction: From Kanak Spokesperson to Neo-Romantic .................................................. 126 ‘Ich bin gekommen, die Zerstreuten einzusammeln’: Religious/Enlightenment Fundamentalism in Nathan Messias ...................................................................................... 143 ‘Nur die Liebe besitzt den Talisman ewigen Friedens’: Rival Religiosities and Competing Cosmopolitanisms in Liebesbrand ......................................................................................... 158 Conclusion: A Counter-Enlightenment Critique of German Leitkultur ................................ 184 Between Terror and Love: The Religiosity of Navid Kermani’s Fiction Introduction: Fighting Fundamentalism through Scholarship and Literature........................ 187 ‘[E]twas sagte mir, ich solle es lassen und mich weiter der Musik hingeben’: Rock ‘n’ Roll and Religiosity in Das Buch der von Neil Young Getöteten .................................................. 195 ‘Mit ihm kam sie in Bett vor wie in einer Kirche’: Sexuality, Spirituality and the Quarrel with God in Du sollst ..................................................................................................................... 204 ‘Der Himmel auf Erden’: Ephemeral Love and Worldly Religiosity in Große Liebe........... 219 Conclusion: A Sceptical Spirituality ...................................................................................... 230 Conclusion Germany and Islam: Abolition or Renewal? ......................................................................... 234 Bibliography ......................................................................................................................... 260 Word Count: 83,001 3 List of Abbreviations NY - Navid Kermani, Das Buch der von Neil Young Getöteten (Zürich: Ammann, 2002) DS - Navid Kermani, Du sollst, 2nd edn (Zürich: Ammann, 2005) Ü - Zafer Şenocak, Übergang (Munich: Babel, 2005) P - SAID, Psalmen, 3rd edn (Munich: C. H. Beck, 2010 [2007]) L - Feridun Zaimoglu, Liebesbrand, 2nd edn (Frankfurt a. M.: Fischer, 2010 [2008]) NM - Feridun Zaimoglu and Günter Senkel, Nathan Messias (Reinbek: Rowohlt Theater Verlag, 2009) GL - Navid Kermani, Große Liebe (Munich: Carl Hanser, 2014) List of Figures Fig. 1- The rabbi, priest and imam played by Adolfo Assor (Photo by Ute Langkafel, 2009).......................................................................................................................................150 Fig. 2 - Nathan Messias with microphone in hand, played by Murat Seven (Photo by Ute Langkafel, 2009)....................................................................................................................153 4 Abstract The label ‘Muslim’ is increasingly being used to exclude migrants and non-ethnic Germans from German society. Although this process began after 2000 when Germany’s citizenship laws changed from jus sanguinis to incorporate an element of jus soli and minority subjects could no longer be ‘othered’ by their passports alone, it intensified shortly afterwards due to the terrorist attacks of 9/11 (Spielhaus 2006). Specifically within the German context, the discovery that Mohamed Atta, one of the perpetrators of 9/11, had lived and studied in Hamburg, the foiled bomb plots of 2006 and 2007, and the 2011 Frankfurt Airport shooting all served to buttress this paradigmatic shift from national/ethnic difference to religious. Yet, rather than responding in kind to this identitarian entrenchment, the work of Zafer Şenocak, SAID, Feridun Zaimoglu and Navid Kermani (all minority writers of varying Muslim backgrounds) suggests new ways of thinking about community, identity and religiosity that are fluid, non-foundational and open to an undecided future, which can all be illuminated by Jean-Luc Nancy’s theories of the ‘inoperative community’ (2000 and 1991) and the deconstruction of monotheism (2008). For Nancy, the traditional understanding of community as the fusion of immanent individuals with a common identity must be resisted, as this disguises our actual ontological interrelatedness as ‘singular beings’ who are radically open to one another. This non- foundational approach regards the spacing of interconnected singular beings (their ‘being-in- common’) as the sense of the world, and rejects universalising ideologies that seek to confer sense upon the world from the outside, since these act to close down meaning and divide us up into polarised communities. In Nancy’s terms, whether these ideologies be political or religious, they are both defined by the monotheistic paradigm that operates through a separate ideal world that acts as our world’s guiding principle. This is why Nancy himself rejects the term cosmopolitanism, as its philosophical roots in the metaphysics of the Enlightenment stem from the ideal world of pure Reason. Nevertheless, just as the inoperative community can be understood as a non- foundational route to cosmopolitan solidarities, the deconstruction of monotheism too leaves space for a non-foundational religiosity that resists traditional identities and symbolism. Nancy proposes, borrowing from mysticism, a God not as ‘the “other world” [...], but the other of the world’ (2008, p. 10), that is to say, a religiosity that does not position God as the subject of the world and its organizing principle, but concerns itself instead with glimpsing the divine in the alterity in our world, which results from the very nothingness of its origins. These arguments, that I place at the forefront of post-9/11 debates surrounding cosmopolitanism and religion, can shed light on the literary writing of Şenocak, SAID, Zaimoglu and Kermani, who draw upon the immanentist tradition within Islamic mysticism in order to intimate a non-identitarian religiosity that figures in the alterity of the world and leaves open all possibilities for the future. In this regard, their fiction hints at an affective and worldly spirituality that can be found in love, sex, music and the natural world, which, whilst also serving to dispel stereotypical associations between Islam and sexual conservatism, hints at a post-monotheistic religiosity beyond identity and ideology. Thus, rather than creating a homogenous foundation through dialogue (the approach of the German state and often of interkultureller Germanistik), the non-foundational and cosmopolitan conceptualisations of the self, community and religiosity found in the writing of these authors both undermine the closed identities that are clashing violently across the globe at the start of the twenty-first century and also open up the space for us to imagine new ways of coexisting. 5 Declaration I confirm that no portion of the work referred to in the thesis has been submitted in support of an application for another degree or qualification of this or any other university or other institute of learning. Copyright Statement i. The author of this thesis (including any appendices and/or schedules to this thesis) owns certain copyright or related rights in it (the “Copyright”) and
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