A NOVEL PROTEST AGAINST GLOBALISATION 51 association. Our true home has been lost to us forever, a consequence of our crimes - but the right of the dead to return is something that could and should be urged."2 These words not only tried to invoke the spirit of reconciliation among peoples but also hoped to cement it with the harmonizing concepts of redemptive memory and cumulative identity. An old German widow, for example, who had to leave Danzig in 1947 as a refugee and had found her shelter, say, in Cologne, aspired to return to the soil of her birthplace after her death, not as an intruder but as a friend. German Alexander and Polish Alexandra were also convinced that their 'borderless' idea would inspire many others in different parts of the fragmented globe. They just wanted to set the paradigm or the counter-paradigm of reconciliation in motion when capital and market basking in the glow of their recent victories were projecting another kind of a unilinear world. Their joint venture-vision appeared so salvational at that particular moment, so profoundly critical of what was going on. Indeed, Gunter Grass himself articulated his corrective dream in the voice of Professor Reschke, "all those who had fled, all the Armenians and Crimean Tatars, Jews and Palestinians, Bangladeshis, Estonians, Poles and finally Germans ...Many died on the way. Typhus, hunger and cold. And the numberless dead. Millions. Buried by the roadside. Individual graves and mass graves. Death factories, Genocide — the still unfathomable crime. Therefore, today, on All Soul's Day, we should".3 Yes, the two protagonists of 'The Call of The Toad5 began with boundless energy and with the help of the strong Deutschmark. Those Germans who wanted to be buried in Danzig— still an indestructible part of their intercultural identity and memory — made contributions and the meticulous Professor Reschke supervised the accounts. He did some intelligent investment and profits began flowing in. But he himself and Alexandra did not pocket a pfennig - both wanted the surplus to be invested in newer ventures, in newer cemetries, in Latvia, Lithuania, Estonia. But some other members of this organisation, Polish and German, had already scented the gold. They were determined to turn this essentially self-sufficient, humanist enterprise into a crass, money-spinning machine. At this stage of the novel, Grass unmasked the advance of the profiteering motive with superb insight. It all began with the proposal of catering to the living, that is, "We should also build comfortable retirement communities594 for the once-displaced Germans now armed with the formidable Deutschmark among the beachpines on the shores of the Baltic. A