The article deals with the appropriation of postcolonial studies to look at Central Europe and Galicia. Beginning with the concept of“internal colonialism“, we follow the evolution of postcolonial theory from a basically economy-based concept into a poststructuralist cultural theory, presenting the development and uses of its central concepts, such as Orientalism or othering. Based on some examples, we also highlight its previous appropriation to Central Europe and the political implications it carries in this region.
The given article is an analysis of Władysław Wężyk’s Travels to the ancient world taking into consideration the most important problems and components of the 19th century Romantic worldview. Particular attention will be paid to the great Romantic themes such as folklore, art, music, spontaneous literary works and concepts of new humanity. Wężyk’s memoir reveals his openness towards the Other and the understanding of foreign cultures which is by far the most important feature of a Romantic intellectual.
In the article the author discusses the relationship between education and socio-cultural needs. The socio – cultural reality is the reality of a permanent change. It is difficult to describe and even more difficult to understand. The specific character of qualitatively new changes in the relations between globality and locality implies a completely new perception of reality, ways of interpreting the world, and a new quality of judgments about the condition of the modern man. This reality is also a ”multiplicity of worlds”, which means a large number of possibilities to create oneself. What individuals perceive as their ”own” has the biggest developmental potential when it is worked out on the proactivity path. proactive people are distinguished by interrelated features: the search for a possibility of change (the environment examination, going beyond limitations of a given situation), establishing effective and change oriented goals (opening new paths of action), foreseeing problems and remedia measures (the analysis of one’s own achievements, looking for signals of threats or dangers), looking for new ways of achieving goals (the ambition is to make a new tradition).
The aim of the article is an attempt to reconstruct a description of the image of Arab World on the basis of selected (yet representative) writings from the second half of the 18th century. In that period, due to the trending Enlightenment orientalism understood as a fascination with the Orient and references made to it in the culture, the Arab world appeared among Polish representatives of the Age of Reason. These trends were expressed in art, customs, literature and – in the form of various concepts and images – in social consciousness. These images differed between each other both in terms of content and form. Some of them aimed to depict the Arab world objectively and extensively, whereas the other, on the contrary, were merely delineations focused on particular elements of the Arab world, depicting only one or a few aspects. Some of them, such as the image of Arabia Felix or utopian reminiscences refer to the tradition and update it. Some of them were created for the time being. Nevertheless, each of them reflects the topics, problems and questions which concerned the minds in Enlightenment Poland. Moreover, relatively high correlation between European archetypes and the image of the Arab world which occurs in the writings of the Polish Enlightenment confirms that Poland belongs to the Old Continent cultural group, which was crucial for the promoters of Polish Enlightenment.
The purpose of this paper is to examine the mechanisms of classification and discursive representation of the poor and their everyday life, that result in dehumanization and orientalization of their image. Research data (press articles) was analyzed in the framework of theories such as the Bourdieu’s theory of symbolic power, post-colonial studies and discourse theory. The representation of everyday life was analyzed using the theory of real and symbolic localization. The use of the abovementioned theories enabled the author to describe the processes in which the poor are discursively reconstructed as Others. The identity of the “Other” is (falsely) attributed to the poor by localizing them, within the constructed representations of the places they inhabit
This article deals with Janusz Makarczyk’s bestselling historical romance Jafar of Baghdad, first published in 1950. Makarczyk had a varied career as a journalist, travel writer of the ‘globtrotter school’, military officer, diplomat and academic; his deep involvement with the Middle East and Arab history began in the 1926 when he was sent to the Polish consulate in Jerusalem. The life of Jafar ibn Yahya provided him not only with enough material for a gripping story of love and romance but also a pretext for painting a broad canvas of historical events and personages. Addressed to younger readers, the book is didactic in the sense that it offers them basic information about Islam (e.g. the division between the sunni and the shia) as well as lots of facts about the Arab world at the peak of the Abbasid Age (e.g. Harun al-Rashid and the struggle for his succession; rise and fall of the powerful Barmakid family, Harun al-Rashid’s half-sister Abassa; the great Islamic jurists Malik ibn Anas, Muhammad al-Shaybani and Al-Shafi ‘i; an assortment of poets and scholars, including the translator Ibn al-Muqaffa). In addition to countless allusions to the Book of the Thousand Nights and One Night, the narrative is encrusted with explicit and covert quotes from the Qur’an, Arabic adages and proverbs (32), the poems of Abu-l-’Atahiya and Abu Nuwas. The writer is aware that the allusions and learned references need to be contextualized in a way that is functional and that their incorporation into the main text must be handled with maximum flexibility. The great popularity of Jafar of Baghdad in its time can be taken as proof that Makarczyk did succeed in bringing the two functions of his novel, the cognitive and the aesthetic – to instruct and to please – into a harmonious whole.
This article looks at Leopold Staff’s translation of Rabindranath Tagore’s volume of poems Fruit-Gathering (1921). A close analysis of the translator’s decisions and miscomprehensions in the Polish text – in confrontation with the French, German and English versions of the original – suggests that he made use of the English translation. The article throws light on the circumstances which led to the introduction of Tagore’s poetry to the Polish audience; reviews the main features of his poetics; and undertakes a comparative reading of the two texts, the original and its Polish rendition. The latter appears to be in many ways beholden to early 20th-century modernist taste, in particular its idealizing aesthetics and a fascination with the exotic Orient.