Headstart, German program /

English and German.

Die Poetik des Extremen. Ausschreitungen einer Sprache des Radikalen:excesses of a language of radical

Gibt es eine Traditionslinie extremistischer Poetiken in der deutschsprachigen Literatur? Uwe Schütte untersucht anhand literarischer Texte ab dem späten 18. Jahrhundert den Konnex zwischen historischen Phänomenen wie Revolution, Krieg oder Terrorismus und extremen biografischen Umständen wie Schizophrenie für die Herausbildung radikaler Schreibweisen. Die Spannbreite der behandelten Autoren reicht dabei von der Klassikertrias Kleist, Hölderlin und Büchner über Schriftsteller des 20. Jahrhunderts wie Ernst Jünger oder Hans Henny Jahnn bis zu den Gegenwartsautoren Ernst Herbeck und Rainald Goetz. The study investigates aesthetic representations of extremism in German-language literature from around 1800 to the present. Its aim is to examine the interplay between three different areas: historical circumstances, (auto)biographical issues, and literary texts. Discussed are texts by both major and marginal writers from various genres, ranging from classics such as Heinrich von Kleist or Friedrich Hölderlin to the marginalised poet Ernst Herbeck or the contemporary writer Rainald Goetz. Subjects and factors considered include extremist phenomena in modern history (such as revolutions, wars, terrorism) and extreme individual experiences (such as suicide or schizophrenia) on the aesthetic domain(s) with regard to the production of literary discourses that could be considered as extremist. These manifest themselves in the development of what can be viewed as ‘radical poetics’, decidedly innovative styles of writing and moral or political transgression in fiction. Being the first critical attempt to trace the history of radical discourses in German literature, the study explores the validity of creating an aesthetic category of 'literary extremism'.

The role of metalinguistic awareness and of L2 proficiency in positive lexical transfer from English (L2) to German (L3) by French-speaking Quebeckers

Il a été avancé que des apprenants expérimentés développeraient des niveaux élevés de conscience métalinguistique (MLA), ce qui leur faciliterait l’apprentissage de langues subséquentes (p.ex., Singleton & Aronin, 2007). De plus, des chercheurs dans le domaine de l’acquisition des langues tierces insistent sur les influences positives qu’exercent les langues précédemment apprises sur l’apprentissage formel d’une langue étrangère (p.ex., Cenoz & Gorter, 2015), et proposent de délaisser le regard traditionnel qui mettait l’accent sur l’interférence à l’origine des erreurs des apprenants pour opter pour une vision plus large et positive de l’interaction entre les langues. Il a été démontré que la similarité typologique ainsi que la compétence dans la langue source influence tous les types de transfert (p.ex., Ringbom, 1987, 2007). Cependant, le défi méthodologique de déterminer, à la fois l’usage pertinent d’une langue cible en tant que résultat d’une influence translinguistique (p.ex., Falk & Bardel, 2010) et d’établir le rôle crucial de la MLA dans l’activation consciente de mots ou de constructions reliés à travers différentes langues, demeure. La présente étude avait pour but de relever ce double défi en faisant appel à des protocoles oraux (TAPs) pour examiner le transfert positif de l’anglais (L2) vers l’allemand (L3) chez des Québécois francophones après cinq semaines d’enseignement formel de la L3. Les participants ont été soumis à une tâche de traduction développée aux fins de la présente étude. Les 42 items ont été sélectionnés sur la base de jugements de similarité et d’imagibilité ainsi que de fréquence des mots provenant d’une étude de cognats allemands-anglais (Friel & Kennison, 2001). Les participants devaient réfléchir à voix haute pendant qu’ils traduisaient des mots inconnus de l’allemand (L3) vers le français (L1). Le transfert positif a été opérationnalisé par des traductions correctes qui étaient basées sur un cognat anglais. La MLA a été mesurée par le biais du THAM (Test d’habiletés métalinguistiques) (Pinto & El Euch, 2015) ainsi que par l’analyse des TAPs. Les niveaux de compétence en anglais ont été établis sur la base du Michigan Test (Corrigan et al., 1979), tandis que les niveaux d’exposition ainsi que l’intérêt envers la langue et la culture allemandes ont été mesurés à l’aide d’un questionnaire. Une analyse fine des TAPs a révélé de la variabilité inter- et intra-individuelle dans l’activation consciente du vocabulaire en L2, tout en permettant l’identification de niveaux distincts de prise de conscience. Deux modèles indépendants de régressions logistiques ont permis d’identifier les deux dimensions de MLA comme prédicteurs de transfert positif. Le premier modèle, dans lequel le THAM était la mesure exclusive de MLA, a déterminé cette dimension réflexive comme principal prédicteur, suivie de la compétence en anglais, tandis qu’aucune des autres variables indépendantes pouvait prédire le transfert positif de l’anglais. Dans le second modèle, incluant le THAM ainsi que les TAPs comme mesures complémentaires de MLA, la dimension appliquée de MLA, telle que mesurée par les TAPs, était de loin le prédicteur principal, suivie de la dimension réflexive, telle que mesurée par le THAM, tandis que la compétence en anglais ne figurait plus parmi les facteurs ayant une influence significative sur la variable réponse. Bien que la verbalisation puisse avoir influencé la performance dans une certaine mesure, nos observations mettent en évidence la contribution précieuse de données introspectives comme complément aux résultats basés sur des caractéristiques purement linguistiques du transfert. Nos analyses soulignent la complexité des processus métalinguistiques et des stratégies individuelles, ce qui reflète une perspective dynamique du multilinguisme (p.ex., Jessner, 2008).

Ensino primário e matemática dos imigrantes e descendentes germânicos em Santa Leopoldina (1857-1907)

O objetivo da pesquisa é descrever o cenário da imigração germânica no século XIX, tratando também, de trilhar o caminho da educação por meio de educadores e das comunidades na Colônia de Santa Leopoldina, criada em 1857, na Província do Espírito Santo, considerando 50 anos a partir do início da imigração (1857-1907). A pesquisa histórica ancorou-se em consultas a documentos oficiais do Império, documentos e relatórios oficiais dos Presidentes da Província do Espírito Santo, jornais de circulação da época, fotografias, mapas geográficos, mapas estatísticos, livros didáticos antigos e livros de autores que abordaram o processo imigratório do Espírito Santo. O diálogo com Marc Bloch ajudou a entender essa multiplicidade de documentos, na complexa relação entre o passado e o presente da educação do Espírito Santo. O trabalho apresenta uma trajetória do imigrante germânico vindo da Europa até a ex-colônia e como a administração da província tratou a imigração e a educação. O ensino primário iniciou-se a partir de iniciativas públicas e particulares. Foram identificados as primeiras escolas e os nomes de muitos professores que atuaram no período estudado. Os livros utilizados nas escolas das comunidades teuto-brasileiras eram oriundos da Alemanha e posteriormente foram produzidos no sul do Brasil. Entre os livros escritos em alemão encontrados destacam-se o livro texto de alfabetização „Lese – Schule I für Deutsche Kinder in Brasilien‟, editado na Alemanha no final do século XIX, de autoria do diretor de uma escola particular em Santa Leopoldina, Albert Richard Dietze, e o primeiro volume do livro de matemática „Rechenbuch für Deutsch-Brasilianische Volksschulen‟, de Ferdinand Hackbart, Konrad Glaus e Hermann Lange. Foi feita uma análise sob os aspectos físicos e formais, o processo de ensino e os conteúdos do livro de matemática. A análise evidenciou que a proposta de ensino apoia-se no “cálculo mental” e o escrito, com a repetição dos conteúdos, envolvendo o treino intensivo. Os conceitos de matemática são apresentados partindo de problemas com situações concretas do aluno para a aquisição de competências necessárias para inserir o aluno em sua comunidade. Levando-se em conta que o livro foi editado em 1906, conclui-se que se trata de uma obra relevante com uma proposta de ensino que se manteve presente nos livros didáticos de matemática até os dias atuais.

Competência intercultural: conteúdos culturais na aquisição da língua estrangeira e sua integração didáctica no ensino do alemão

Dissertação apresentada à Faculdade de Ciências Sociais e Humanas da Universidade Nova de Lisboa para obtenção do grau de Doutor em Cultura Alemã.

Prevalence and factors associated with use of smokeless tobacco in young Swiss men.

BACKGROUND: Smokeless tobacco is of increasing interest to public health researchers and policy makers. This study aims to measure prevalence of smokeless tobacco use (nasal dry snuff, snus and chewing tobacco) among young Swiss men, and to describe its correlates. METHODS: We invited 13 245 young men to participate in this survey on socio-economic and substance use data. Response rate was 45.2%. We included 5720 participants. Descriptive statistics and multivariable-adjusted logistic regression were performed. RESULTS: Mean age of participants was 19.5 years. Self-reported use once a month or more often was 8% for nasal dry snuff, 3% for snus and negligible for chewing tobacco. In multivariable-adjusted logistic regression, the odds for nasal dry snuff use increased in non daily smokers [odds ratio (OR) 2.41, 95% confidence interval (CI) 1.90-3.05], compared with non smokers, participants reporting risky weekly drinking volume (OR 3.93, 95% CI 1.86-8.32), compared with abstinents, and binge drinking once a month or more often (OR 7.41, 95% CI 4.11-13.38), compared with never binge drinking. Nasal dry snuff use was positively associated with higher BMI, average or above family income and German language, compared with French, and negatively associated with academic higher education, compared with non higher education, and occasional cannabis use, compared with no cannabis use. Correlates of snus were similar to those of nasal dry snuff. CONCLUSION: One in 12 young Swiss men use nasal dry snuff and 3% use snus. Consumption of smokeless tobacco is associated with a cluster of other risky behaviours, especially binge drinking.

Parental attitude towards alternative medicine in the paediatric intensive care unit.

The interest in alternative medicine (AM) is growing. In the USA and Canada, studies showed that 34% of adults and 11% of children use AM. In a prospective cohort study, we investigated the interest in AM among parents of critically ill children in the paediatric Intensive Care Unit (ICU) of a university hospital. From January 1996 to April 1997, we distributed questionnaires to the parents of critically ill children. These strictly anonymous questionnaires were completed at home and returned by mail. Exclusion criteria were short ( < 1 day) or repeated hospitalizations, and insufficient proficiency of the German language. The inclusion criteria were fulfilled by 591 patients; 561 received the questionnaire (95%) and 289 (52%) were returned. Of the respondents, 70% would appreciate AM as a complementary therapy on the ICU, 23% found AM equally or more important than conventional medicine whereas only 7% regarded AM as unimportant. On the ICU, 18% used AM; surprisingly 41% of them did not discuss it with physicians or nurses. An additional 21% would have liked to use AM, but did not do so. Typically, AM-users administered AM also at home to their children and themselves. Their children were however, older.CONCLUSIONS: A substantial proportion of parents used measures of alternative medicine in the intensive care unit, or would have like to do so. However, few had the confidence to discuss this wish with the medical personal. This suggests that alternative medicine is of great interest, even on an intensive care unit. Nevertheless, discussion about alternative medicine seems to be taboo in doctor-patient relations.

La "bientraitance", exploration du concept et essai d'utilisation en santé publique: une expérience à Fribourg (Suisse). ["Bientraitance": conceptual exploration and an example of its application in public health: an experience from Fribourg, Switzerland]

Since the year 2000, the concept of "bientraitance" (for which no equivalent term has yet emerged in either the English or German language) has gained widespread credence among educators, sociologists and health professionals in France and Belgium. This concept emphasizes a constructive approach to care and education rather than merely one of prevention of disasters. Applied in public health, and in particular to mental health promotion, the use of the concept of "bientraitance" can help promote both effectiveness and meaning in the design and planning of community interventions. The article presents an example of an intervention for children and adolescents in Fribourg, Switzerland. The underpinning hypothesis is that the children and youth groups (such as sports clubs, artistic and cultural associations, scouts and guides) represent largely untapped, or under-tapped, informal health resources with a favourable cost-effectiveness profile. "Bientraitance" criteria are used in selecting certain associations offering structured extracurricular group educational activities and collective out-of-school (or after school) programmes. Support is provided to the organisations selected for recruiting new members, in particular those with potentially lower levels of access, for example disabled children or new migrants. The results will be evaluated for the impact of participation in various out-of-school activities on health and health determinants from a prospective and comparative perspective. This paper shows how the concept of "bientraitance" can be useful in the development of a public health intervention.

Friedrich Hölderlin en la obra de Luis Cernuda

Cernuda tradujo a Hölderlin sin saber alemán, sin ser traductor. La obra de Hölderlin apenas era conocida y casi no había sido editada en lengua española. ¿Cómo lo hizo? ¿Realmente influyó la obra del poeta alemán en su poesía, como él lo afirmaba? He aquí una aproximación a estas cuestiones

SPIK: Sprachhandeln in Konfliktsituationen

Interaktives Sprachlernprogramm für fortgeschrittene Deutschlerner, die einen längeren Aufenthalt in einem deutschsprachigen Land planen Niveau: B1/B2 (Europäischer Referenzrahmen) Interactice language course for advanced learners, who plan a longer sojourn in a German speaking country. Level: B1/B2 (European Framework) Interaktiivinen kielikurssi kieltä jo osaaville (EU:n taitotasot B1/B2), jotka aikovat opiskella tai suorittaa harjoittelun saksankielisessä maassa.

Carme Serrallonga, el plaer de traduir

Carme Serrallonga (Barcelona, 1909-1997) començà a traduir als anys seixanta, en moments de represa de consciència ideològica i literària. Bona coneixedora de diversos idiomes, especialment l’alemany, l’anglès, el francès i l’italià, girà al català unes vint obres del teatre universal dels grans autors. Serrallonga explicava que havia començat a aprendre alemany per poder conèixer a fons l’obra de Brecht, del qual el 1966 traduí La bona persona de Sezuan, a proposta de Ricard Salvat, i cinc obres més. De l’alemany també portà al català autors com Georg Büchner, Heinrich Böll, Friedrich Dürrenmatt, Peter Handke, György Lukács, Goethe, Mozart o Alfred Döblin. A més de l’alta literatura alemanya, Serrallonga féu petites incursions en la literatura anglesa i nord-americana, la italiana i, fins i tot, la sud-africana. El 1983 l’editorial La Galera li encarregà la traducció d’En Jim Botó i en Lluc el maquinista de Michael Ende. En sis anys traduí més de trenta títols de literatura infantil. Ja jubilada, a vuitanta-quatre anys, es posà a estudiar rus pel plaer de poder llegir Anna Akhmàtova i Txèkhov en la seva llengua originària. Abans de morir, treballava en la traducció d’un llibre de poemes de l’autora russa.

Interacció de codis orals en parla espontània: el cas de les partícules modals de l'alemany

En aquest article s'analitza la coestructuració entre llenguatge verbal, entonació i gestualitat o kinèsica en 406 enunciats audiovisuals amb partícules modals (PM) emesos per 60 informants germanòfons en contexts comunicatius reals, espontanis i genuïns. Concretament, s'estudien les correlacions entre PM i entonació, i entre PM i la gestualitat coexpresiva i sincronitzada amb les emissions verbals.

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Rencontres et figurations allemandes chez Diane-Monique Daviau, Yvon Rivard et Pierre Turgeon

Dans la foulée des récents travaux sur les transferts culturels, Robert Dion a consacré un ouvrage (L’Allemagne de Liberté : sur la germanophilie des intellectuels québécois, 2007) au rapport de fascination « à distance » entretenu avec l’Allemagne par plusieurs collaborateurs regroupés autour de la revue Liberté. Se situant dans le prolongement de l’étude de Dion, ce mémoire propose des analyses de nouvelles et de romans québécois écrits par trois collaborateurs de la revue : Diane-Monique Daviau, Yvon Rivard et Pierre Turgeon. Comportant des références plutôt étoffées à l’Allemagne, leurs textes offrent une perception de l’Autre que l’on peut, suivant la perspective des études interculturelles, examiner sous l’angle d’une « rencontre » entre les cultures. C’est donc à la relation avec la langue, avec les lieux, avec l’histoire et la littérature allemands que nous nous intéressons, cherchant non seulement à qualifier le rapport à l’altérité allemande qu’introduisent les textes, mais aussi à identifier certaines conséquences formelles d’une mise en scène littéraire de l’Autre – pratiques polyphoniques, types de procédés intertextuels, etc. Ce travail, qui a également pour objectif de présenter une réflexion novatrice sur l’inscription des thèmes de l’exil, du décentrement et de la migration dans la littérature québécoise contemporaine, lie la référence allemande à l’« enquête sur soi » qu’accomplissent les personnages de Daviau, de Rivard et de Turgeon, révélant que dans leur quête, ces protagonistes prennent souvent la mesure de leur propre « précarité », et, dans certains cas, d’un « héritage de la pauvreté » (Yvon Rivard) qui serait leur – deux motifs majeurs de la littérature québécoise.