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The article discusses the issue of textile metaphor and its function in Stanisław Barańczak’s poetry – a topic that used to be discussed mainly in relation to women’s poetry. In his poems, Barańczak uses elements of garments as a means to capture abstract and often dangerous aspects of existence and as a symbol of a system or a characteristic of citizens living in a specific time. Textile metaphor allows him to expose the falsehood of the system and the threat of totalitarianism, while also constituting part of a dissident’s everyday equipment. References to parts of garments are a way to present the poetic programme and the ambiguous role of an artist. In a ‘disguised’ and dangerous world of poetry marked by a secret difficultto ‘uncover’, one is, in a way, sentenced to dress against the requirements imposed on them by reality.
EN
The paper presents the role of film in the poetry of Generation ’68 – mostly by Stanisław Barańczak, but also Julian Kornhauser, Ewa Lipska, and Adam Zagajewski. The New Wave poets referred to actors (such as Humphrey Bogart, Gary Cooper, the duo Laurel and Hardy, Charlie Chaplin, Ali McGraw), characters, titles, scenes, as well as experiences and conclusions related to film genres from cinema and (less commonly) TV productions. It allowed to verbalize or even “translate” issues regarding ethical choices, the condition of a man lost in a clash with the world, (and often doomed to fail in that clash), evanescence, and attempts at escaping from its ruthless rules into sensual categories.
PL
Artykuł prezentuje rolę filmu w poezji pokolenia ’68 – głównie Stanisława Barańczaka, ale także Juliana Kornhausera, Ewy Lipskiej i Adama Zagajewskiego. Nowofalowi twórcy sięgali w wierszach po postacie aktorów (m.in. Humphrey Bogart, Gary Cooper, duet Laurel i Hardy, Charlie Chaplin, Ali McGraw), bohaterów, tytuły, sceny, gatunki filmowe oraz związane z kinem czy, rzadziej, produkcjami telewizyjnymi przeżycia i wnioski. Pozwalało to werbalizować, wręcz „tłumaczyć” na zmysłowe kategorie kwestie dotyczące wyborów etycznych, kondycji człowieka zagubionego w zderzeniu ze światem i nieraz z góry skazanego w tym starciu na porażkę, przemijania oraz prób ominięcia jego bezlitosnych praw.
EN
Fr Jan Twardowski advises: “Let us hurry to love people” before they leave behind “only their shoes and silence on the phone.” The poets use the motif of overdue phone calls to people who are no longer with us, but – in spite of the diagnosis from another of Twardowski’s work, Potem, that the dead do not call us – the trauma of the death comes back also in the form of the telephone calls from the dead person (e.g. Słuchawka by Wisława Szymborska). These (nomen omen) signals of trauma – trauma connected with Holocaust, war, individual loss – seem to be the expression of helplessness of the people who survived, but also the attempt to rescue the memory of the dead (Spis abonentów sieci telefonów miasta stołecznego Warszawy na rok 1938/39 by Jerzy Ficowski, Notes by Antoni Słonimski). The vision of telephonic understanding with the dead can help to work through the trauma, allow to have the conversation impossible ever before (Telefon by Zbigniew Herbert), and support people in comprehending their own mortality (Telefon by Mieczysław Jastrun). What seems the most interesting are the functions this “contacts” perform and the metaphors characteristic for the mentioned poems (or similar, like Telefon by Władysław Szlengel). In the centre of this article is the contemporary Polish poetry, however as a context foreign (Telephone Call by Donell Dempsey) and prosaic (Szum by Magdalena Tulli, Duchy w maszynach by Anna Kańtoch, Maigret en Vichy by Georges Simenon) works are also used.
PL
Ksiądz Jan Twardowski zaleca, by śpieszyć się kochać ludzi, zanim „zostaną po nich buty i telefon głuchy”. Poeci sięgają po motyw spóźnionego dzwonienia do tych, których już nie ma, ale – wbrew diagnozie z innego wiersza Twardowskiego, Potem, że umarli „nie telefonują” – trauma śmierci wraca też w formie telefonu od zmarłego (jak w Słuchawce Wisławy Szymborskiej). Takie (nomen omen) sygnały traumy – Holocaustu, wojny, pojedynczej straty – są wyrazem bezradności tych, którzy przeżyli, ale i próbą podtrzymywania pamięci (Spis abonentów sieci telefonów miasta stołecznego Warszawy na rok 1938/39 Jerzego Ficowskiego, Notes Antoniego Słonimskiego). Wizje telefonicznego porozumienia między światami mogą pozwolić na rozmowę wcześniej niemożliwą (Telefon Zbigniewa Herberta), mogą pomagać w przepracowywaniu traumy, a nawet służyć człowiekowi w oswajaniu jego własnej śmiertelności (Telefon Mieczysława Jastruna). Interesujące są funkcje tych „kontaktów” i metafory charakterystyczne dla wymienionych wierszy (oraz pokrewnych, jak Telefon Władysława Szlengla). W centrum podjętej w artykule refleksji znajduje się polska poezja współczesna, ale pojawią się konteksty zagraniczne (Telephone Call Donalla Dempseya) i prozatorskie (Szum Magdaleny Tulli, Duchy w maszynach Anny Kańtoch, Maigret w Vichy Georges’a Simenona).
EN
The article endeavours to present the most significant features of Anna Kańtoch’s prose works. Not only is the author in question capable of utilizing various conventions of popular literature, such as: fantasy, science-fiction, and detective stories, but also to mingle them and come up with “hybrid-genres” that are difficult to pigeonhole (Czarne, Niepełnia). Spatial and temporal changeability characterize the novels and short stories of the Katowice-based writer, making the world depicted therein a place existing “in-between,” and moreover, involving both – brutality of rules that world is governed by as well as palpable desire of a proper moral order, which does not always eventually gains the upper hand.
EN
In his book Rzeczy, których nie wyrzuciłem [Things I Didn’t Throw Out] Marcin Wicha, in a gesture of filial mourning, tries to reconstruct the portrait of hisdeceased mother by writing about the objects she has left. Starting from the material, he recreates the behaviours, views, and family memories of his mother, and saves from the oblivion the scenes that most fully reflect her complexity. Wicha’s book is also an expression of rebellion against the ready word formulas used in the face of death as it attempts to create a story that matches only one deceased person. Rzeczy, których nie wyrzuciłem corresponds with other “mourning texts” (works by Różewicz, Iwasiów, Barthes and Zagajewski) but thanks to the author’s skillful oscillation between individual life and general truths, pathos and irony, understatements and exposures, the personal and the literary – the book turns out to be an original example of writing about loss as it avoids banality and sentimentality.
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