This is a poor translation of the original article.
Once a month, meets a group of friends Christian-Democrats (PDC) to discuss their sources. In discussing the pleasant gatherings Christian Personalism of Jacques Maritain, Humanism and Human Rights to Jaime Castillo or political biography of Konrad Adenauer. This spring they are instructed on Paul Celan, the poet unlucky that inspired a generation of activists of the German CDU and Europe. Neighbor Parisian Romanian Bukovina-Ashkenazi origin and speaks German or bukowinerisch, saw in his poetry a radical cross between negative theology and modernity. These friends have invited me to contextualize Celan, convoluted as it is presented.
Beyond the impressive poem Todesfuge, little know the work of Celan (here recite the poem). Yes I am full of its current links with religious studies and history Hassidic Jews and their encounter with the traces of this long duration: the contemporary Jewish spiritual exploration, for example, the writings of Franz Rosenzweig, Gershom Sholem, Vladimir Jankélévitch and Walter Benjamin. It is in this sense, aesthetic and vital search the world we inhabit today rescues the ‘Question of Czernowitz’. Real and a metaphor for a world unexplored and untapped irretrievably lost. How Michel Chabon’s novels can be played with Czernowitz to Ucronía but not fiction but in actual human and political geography. Czernowitz is that it sees itself as the ghost of the memory of Central Europe. Today is a poor city in Ukraine, with the recent past before Austrian Poland.
It is here, the river Prut, where Celan was born, and that one event is already significant. It matters a lot because Czernowitz is also the ancient capital of that ídisch few weeks ago marked the 100th anniversary of the Conference of the town of yore, and which aimed to legitimize the Yiddishkeit and creative force, at the time of expansion.
For hundreds of years, the most creative of the world were Paris, Rome or London, but most intense areas marked by deep heterogeneity. One of those frameworks was Czernowitz city today mono-cultural territory and impoverished, but before 1914 and during the first half of last century was one of the sources of European culture.
This city and others like it is not difficult to distinguish, Trieste, Vienna, Krakow, Prague, Czernowitz, Budapest, Istanbul, Smyrna, Odessa, Warsaw, Berlin. All of them are not only different cities are also places also germinated modernity. Paul Celan was born into this world, the universe of Rainer Maria Rilke, the painter Egon Schiele, Freud and Dvorak. The core of the cosmopolitan world is the word heterogeneity.
The Czernowitz Celan’s parents and her childhood was a place mestizo, a crossroads and languages. A city that since the founding of its university in 1875 until the Second World War, was a cultural center of a truly extraordinary intensity. A topos he shared the German, Romanian, Ukrainian with the lingua franca: the idisch as the center of city life. It’s endearing young Mihai Eminovici town until today, the most popular Romanian poet. That is the environment where he grew Antschel Schrager Paul (Celan). An environment in which one had to be on guard and know about the “other” in many ways. Just as today in London and Haifa, where it needs to be in dialogue with people outside their native cultural link in the city at the foot of the Carpathians acted on a rich cultural life.
What do we learn this city?. Illustrates that from the childhood days of Celan, the metaphor of Czernowitz has been under attack at least 100 years. And it does not matter if you define yourself as a humanist Christian, a follower of the Turkish or laikrik enthusiast keiruv movement (approach), the ultra-nationalism as well as the segmentation of postmodern globalism has created a world where the subject wants to live with people as one, equal in words and deeds. As if the country, the satellite town or neighborhood was segregated and homogeneous urban perfection.
Today, the metaphor of Czernowitz is being destroyed in Baghdad where the walls separating communities or in the “ranchos” where the tattoo Guatemalans divided and rolled, turning what was a diverse city, creative, in a dead city, in imperfect people and tragic as the Jewish residents of Czernowitz.