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EN
In this part of the article I discuss the question of potential relations between the styles of the topography of Litzmannstadt Getto and the situation of the authors of non-fictional and fictional texts devoted to it. I distinguish, for example, records of the space of this ghetto made by those who experienced it (endotopia) as well as those whose creators modeled it from an external perspective: culturally, discursively mediated (exotopia). I state that in non-fictional narrations-testimonies space is ubiquitous, foremost as the figure of closing and enslavement, though basically unrepresented. For only in but a few of them one can find topographies of the Lodz Ghetto understood as involving senses, conducive to visualizations, imaginary reconstruction: descriptions of the organization of this space, its appearance and endemic properties.
EN
The focus of this part of the article is on fictional narratives of Litzmannstadt Getto. The selection includes both endotopic (J. Szpigel, A. Cytryn, Z. Larsson, F. Ka a, C. Rosenfarb) and exotopic texts (L. Epstein, S. Sem-Sandberg, A. Bart). In nearly all of the analyzed materials, unlike in non-fictional record, we deal with the detailed locations of the protagonists’ experience, which is largely due to the genre conventions. Additionally, what explains the low diversity in spatial experience is the fact that the exotopic authors relied to varied extent on historic documentation. Therefore, their topographies of the Łódź ghetto re-write the already existing texts, e.g. authored by the ghetto survivors.
EN
The article discusses two texts. One is A Brief Stop on a Road from Auschwitz, a post memorial, non-fictional prose by Göran Rosenberg, the other – My Name is not Miriam, a novel by Majgull Axelsson. The main characters of these stories are Holocaust survivors, who after the war reach Sweden with the help of the local Red Cross. The article attempts to discover the intricate intersections between the concepts of space, time, trauma, memory and identity, as experienced during their migration.
EN
The main issue of this article is primarily the paratextual comments by Marguerite Yourcenar made about her novel Memoirs of Hadrian. Paradoxically — despite all the objections of the author against recognising the text in terms of apocrypha (defined as a strong hoax / forgery) — the remarks confirm the diagnosis of the apocryphal character of the novel in another sense. Those self-commentaries, which relate to efforts to uphold ancient realities and build the illusion behind the authenticity of the autobiography of the emperor, support the idea and such understanding of apocrypha, which fully utilizes the potential genre intertext, or biblical apocrypha. The apocryphal character of Memoirs of Hadrian and other literary quasi-autobiographical fictions are not false attributions in which the role of the author is to play real historical persons, determine mimetic convention of a narrative, re-narration and re-focalization and related to them is the supplementation of biographical or (possibly) autobiographical intertextuality.
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