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Bosniak literature in Ottoman period testifies to the case of how socio historical circumstances, which¸determined existence of Bosniaks as nation during the period of more than four centuries, did not cause¸cultural de-identification or ethnic assimilation of islamicized Slavs into the Orient. The sense of Slavic ethnicity remained present during the entire rule of Ottoman empire, which created and maintained¸specific, indigenous, Slavic-Islamic identity of Bosnian Muslims – Bosniaks.¸However, it should be emphasized that the affirmation process of the Slavic component of Bosniak¸identity in Ottoman period was not the result of organized strategy or prepared national or cultural¸program, but more instinctive, affective reaction to the socio-historical circumstances of national¸survival. Concrete activities in reference to the aformentioned process, started at the time of Austro-¸Hungarian occupation with Mehmed-beg Kapetanovic Ljubusak who was the first amongst Bosniak¸authors to separate ethnic and religious identity.
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The topic of Franciscanism in literature is not reserved solely for Ivo Andric (although ‘Andric’s Franciscans’ have been extensively written about within literary criticism), nor is it reserved for Croatian literature in general. This work, from imagological prospective, offers the reading of fifteen texts from modern Bosniak literature that vary in genre and which remember Bosnian Franciscans – historical personalities (Anđeo Zvizdović, Matija Divković, Juraj Dragišić, Ivan Frano Jukić, Grgo Martić, Matheus Bartl (Mato Banjalučanin), Miroslav (Tomislav) Filipović / Majstorović, Ljubo Hrgić, Ivo Marković), but which also offer an image of Bosnian Franciscanism, in Bosniak visure. It has been shown that the ideas and images of Bosnian Franciscans in poems, short-stories, novels and dramas of Bosniak literature are mainly positive, but even when they’re not – they are understandable and expected if one bears in mind the questions that are the subject of imagological consideration of the text: WHO, TO WHOM, WHEN and HOW is one speaking. The work concludes that between several views of the ethnic (cultural) identity being realized (also) in literature (from Karahasan’s garden to Lovrenović’s rainbow colours to Spahić’s “poetry of kaleidoscope”) it is not impossible to talk about all of them within one text i.e. about Bosniak literature at the same time and that Bosniak authors too are meritorious for the symbolical imaginarium of Franciscanism within the identification fields of Bosnian-Herzegovinian literature.
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War as a limit situation represents a national split both in an ideological and a identitary sense. Literature in postwar countries is, accordingly, often a field in which the reality of war is not just being processed, but also where the identity of a nation is being (de)constructed. In the case of the Bosnian- Herzegovinian identity, which was in a crisis even decades before the war in the 1990’s, this construction (or deconstruction) is still happening in literature. In novels such as Sedam strahova (Seven fears) by Selvedin Avdic this kind of war background for constructing an identity takes on a kind of mythical dimension, trying to “explain” the genesis of negative postwar social phenomena such as war profiteering, opportunism and overall moral decadency.
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Bartłomiej Groicki and Paweł Szczerbic presented, in Polish, the principles of adapted Magdeburg law, which regulated legal proceedings and communication in the 16th-century municipal judiciary. Their ideas referring to language interaction were broad as they included the participants, space and time as well as text structures. Therefore, the codifiers created an optimal model of institutional communication used in courts which included discursive components and which they firmly introduced into jurisprudence. Codification proposed by Bartłomiej Groicki and Paweł Szczerbic was used during trials in municipal courts between the 16th and 18th centuries. Determining the extent to which that codification was used in courtroom communication is made possible thanks to surviving archived municipal books, compiled in many cities of the First Rzeczpospolita (Republic of Poland). However, the studies recreating the Old Polish language on the basis of these books would have to be aimed at text linguistics and pragmatics, which would include institutional parameters. Such analyses would result in recreating obligatory models of institutional communication used by Polish townspeople, which was influenced by German legislation.
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The article contains the analysis of individual properties of Henryk Sienkiewicz’s language based on the private correspondence addressed to his immediate family. The most important features of Sienkiewicz’s epistolary idiostyle are: emotionally marked lexical forms of colloquial provenance, represented mainly by idioms, colloquial lexis, especially diminutives, neologisms and terms of endearment. A peculiar element of Sienkiewicz’s writing is humor, sometimes also irony (self-irony).
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Article is devoted to the analysis of the seventeenth-century work by Erasmus Sixtus „O cieplicach we Śkle” („About baths at Śkło”), based on the first edition from 1617 and pays special attention to syncretism of the scientific and colloquial style. The observations concern the beginnings of scientific language in medicine and specifically in hydrotherapy.
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This paper deals with research into the process of evolution of speech genres and attempts to reflect the stages of the transformation of forms of expression representing mass communication since the beginning of its functioning until the present day. Thus, the author focused on a press release as a genre that already appeared in the oldest Polish newspaper, in “Merkuriusz”. The observation covered two stages of the development of the newspaper – the beginning – the seventeenth century and the end: contemporary times. Such an approach towards the text material helped the author compile and compare the constitutive features of the seventeenth-century press messages with the properties which the contemporary definitions and studies ascribe to this genre, and which are important for its development. Conclusions reflecting the evolution of the studied genres are supported by the fact that these periods were milestones in the development of the Polish press – the analysis included to a large extent the specificity of the state of development of the formal and technical means: in the seventeenth century the invention of printing and modernization of post offices were the state-of-the-art technologies, while nowadays these are the technical revolution and the internet.
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The subject of the paper are proper names appearing in Old-Polish idyll and noble poetry. Proper names in idyll and noble poetry prove certain similarities. In both domains appear topic names and – in different shape – realistic or authentic ones. In Old-Polish idyll the conventional proper names perform poetic function, constitute the context for described situations or created scenes, in which significant part concerns the body and sexual spheres of a human being life. On the other hand the noble discourse uses the topic names in the negative aspect and the background of the main idea of the discourse, which means the apology of life consistent with nature valorizing country life.
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This preliminary study might be classified as an academic inquiry from the perspective of genre archaeology. In this inquiry, the author attempts to search for the genre roots of debate as a form which shaped the public discourse of that time. To this end, the author presents various practices of debate in Athens at the times of Pericles and Aristotle. Further, she presents Aristotle’s opinion regarding the usefulness of rhetoric and debate for dispute resolution in a democracy as well as his genre division of the forms of public speaking. Lastly, the author discusses several educational practices thanks to which those genre models could have been solidified and passed on to the next generations.
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The present article has been based on particular reflections which appeared in selected texts of ecclesiastical writing in 17th and 18th century. Those texts underscore the necessity of maintaining balance between the value of the human intellect and the spiritual needs of man, between the order of nature (the cognitive capabilities of man, the desire for domination over nature) and the order of grace (subordination to the wisdom of the Providence, wisdom as a gift, the attitude of humility). Simultaneously, the authors of that time (preachers, moralists, authors of reflections) praised human wisdom and the drive to knowledge. The same praise of wisdom finds its reflection in the ways of portraying significant figures in the Christian tradition, in particular the saints and the beatified. Moreover, valuable insight can be derived from the remarks regarding the proper ways of reasoning and, by extension, creative approach to the learning process, both on the part of the teachers as well as the students.
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Jan Muthman, the first Lutheran pastor in Cieszyn is known first and foremost as the author of the book „The Allegiance to God and the Emperor in the Times of Pestilence…” published in 1716. This clergyman was also a translator of ecclesiastical writings intended for the inhabitants of the Cieszyn Silesia. One of such volumes was „A Hundred Rules for Living…” published in 1720. A linguistic analysis of this volume can provide significant insight into the regional variants of 18th‑century Cieszyn dialect of Polish.
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“Bogurodzica” has for centuries constituted one of the pillars of Polish culture. As the oldest religious song written in Polish, it designates avenues of interpretation of the medieval aesthetics both in literature and musicology. Moreover, its influence on society and the emergence of national identity cannot be overstated. Due to this monumental, sacrosanct nature, „Bogurodzica” has become an exhibit in the museum of medieval imagery. However, a song, even one which remains a symbol of the past, is always subject to revision during its performance. Thanks to its musical interpretation and reinterpretation, „Bogurodzica” can be read anew and made relevant, while those interpretations reveal hidden discourses. The following article aims at analyzing selected contemporary performances of the literary and musical relic, ruminating on its role in contemporary popular culture and the perception of the Middle Ages suggested by those performances.
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St. John Cantius is the primary patron saint of Poland. Due to his status as a professor in Alma Mater, he is particularly popular among the academic society, which popularized his worship across the centuries and contributed summa summarum to his canonization. The road of John Cantius in super Apotheosim was, however, long and full of dramatic twists and turns. It took a lot of effort on the part of many people to bring the canonical process to fruition. One of the people who made significant contribution to the popularization of John Cantius in the pre‑beatification stage (before 1676) was Rev. Grzegorz Jan Zdziewojski of Łask, a man whose commitment and sacrifices for the cause of John Cantius have been for centuries disregarded by the source texts and other studies. Thus, it seems prudent to use the 250th anniversary of the canonization of John Cantius (1767–2017) as a good occasion to redress the disservice done to this unjustly forgotten preacher, poet and bibliophile of Łask. The aim of the following paper is to bring the first poet of the Łask and Sieradz area back from the oblivion of history, who should be also regarded as an apostle of mercy and a martyr as well as the forefather of the regional movement in the literature of Polish Baroque.
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In this study, discussing the previous state of research on The Witch of Castille, I give my own voice in the debate upon the theory of evil inscribed in Sholem Asch’s long short story. I express doubt about defining the text as "Jewish Quo vadis" and consider if the writer’s efforts to create the moral world of Paul IV’s Rome should not be compared (rather) with the effort of Joseph Conrad constructing the axiosphere of Heart of Darkness. To prove Asch’s distance towards the ethics of Sienkiewicz’s heroes and, on the contrary, closeness – towards Conrad’s characters, I analyze The Witch of Castille in the light of (1) the mysterial-sacrificial topic of René Girard, (2) the theory of symbols and archetypes of Carl Gustav Jung, (3) Tadeusz Kobierzycki’s "axiological metabolism", (4) Ernst Cassirer’s symbol-forming practices, (5) Shakespearean intertextuality of Asch’s long short story as well as (5) the theory of Kantean’s das radikal Böse, and among the other issues – (6) I also juxtapose the Conradian Leopold’s Kongo and Aschian Paul IV’s Piazzo di Judea.
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The article attempts to analyze the Jewish Child, a story by Sholem Asch, (in the context of the song Crazy Mother written by the same author ) as a parabolic, meditative text with special contemplative properties, which due to the addressed issues (individual-collective relationship, human boundary situation) and construction (the structure of an “open work”) associates this work with Romantic heritage. The text brings out the special feature of Asch’s writing, which can be described as a connection between realism, moral or historical specificity and metaphysical depth, pulsating under the canvas of a realistic pictureand located in the spiritual dimension.
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This article analyses the clash between tradition and modernity in the short stories written by Sholem Asch on the example of the institution of marriage. Asch was deeply rooted in Jewish culture, but at the same time, he strayed away from the tradition of his ancestors. He watches the world he knows so well from the outside. He notices the crisis of tradition among Jewish communities and exemplifies it through marriage, one of the most important Jewish rituals. In his short stories, he presents people who break the tradition bymarrying beneath themselves, not following all the elements of the ritual, choosing spouses against traditional advice. However, this neglect of tradition rebounds on the heroes – they are lonely, suffer from social ostracism, feel excluded, do not get along with the spouse or even die. Asch creates a hermetic world of a Jewish community which is slowly pervaded with unwanted changes. On the one hand, the narrator finds this tradition beautiful and loves it, on the other, it is anachronistic, rotten and destroys the characters in his stories..
More..."Čovjek osjeća neko zadovoljstvo kad čita o kitovima kroz njihove vlastite naočari"
In this paper, I will approach the celebrated masterpiece of nineteenth century American literature — Melville’s Moby Dick using the critical concepts developed by feminist and vegetarian critics within ecofeminist theory. Thus, we will first look at the cultural production of the texts of meat, which are developed by emptying out of animal subjectivity and treating animals as referents absent from the sphere of human morality. Next, we will look at the background of the Nantucket society and whale fishing industry, and its role in strengthening the texts of meat embodied in whaling. Also, the romanticizing of violence and myth making connecting the whale men with the hunters and pioneers venerated in the myth of the American frontier are then examined. The factory function of the whale ship is analyzed in terms of industrialization encroaching upon the world of nature, and of treatment of animals as consumable commodities. Lastly, the concept of »Manifest Destiny« is read through the spectacles of extinction of whales and other species.
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During the 19th century a new idea of a different belief system began to take root. The formation of this system took place with the help of a more serious approach to the treasure of folk traditions, skills, knowledge and practice. However, the system was also modernized by occultism, following contemporary culture and society, and very soon became adaptable to changes in the world. The name for both the system of faith and the members of that system is Wicca and it functions according to the vertical system. The aspiration is to grow upwards, towards the spiritual experience of the divine in and out of oneself. This movement is based on the philosophy of the religions of nature, folklore and mythology, adding the experience of the ancient, the arrangement of the occult, and the need to create a relationship with the modern world. The system is linked to the Code — set out in the Wiccan’s Rede (basic Wiccan ethical rules), and The Thirteen Principles of Wiccan Belief adopted in April 1974. In the Principles, in points 1., 2., and 13., they emphasize intellectual responsibility towards the environment, harmony of life with nature and ecological balance, and that within the Nature we should look for everything that contributes to our health and well–being.
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In The Poverty of Theory (1978) E. P. Thompson after a long period of theoretical silence in Marxist literature – especially “Western Marxism” – brings Friedrich Engels back in the very center of historical-materialist studies. Even though Thompson’s primary preoccupation is focused on a critique of Louis Althusser’s structuralist Marxism, he will simultaneously try to defend historical materialism from abstract and ahistorical theories by using Engels’ empirical template. Following Thompson, and in a similar vein, Marxist economist Paul Sweezy, in his introduction to his Four Lectures on Marxism, will strongly emphasize the importance of Engels’ approach to the dialectics and his critique of mechanistic and reductionist theoretical procedures. In this paper, we will try to briefly examine mentioned epistemological discussions inclined by Engels’ philosophy, but also take into account some of the recent eco-Marxist (John Bellamy Foster, Paul Burkett, Elmar Altvater) and feminist analyses (Lise Vogel, Michèle Barrett) which affirm but also criticize certain aspects of Engels’s social philosophy. In a way, we will try to give an overview and examine Engels’ presence in contemporary philosophy and theory in general, on the 200th anniversary of his birth.
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