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EN
The life of the Slovak Protestant priest and Baroque period author Štefan Pilárik (1615 – 1693) was filled with hardships. Pilárik was forced to convert by the Jesuits – and several times during his life at that –, in 1663, he was captured by the Tatars and Turks, and at the time the Protestant priests were persecuted, he was forced to leave the country. Pilárik described his sufferings in three texts bearing Latin titles: Sors Pilarikiana (1666), a poem written in Slovakized Czech and in German-language proses Currus Jehovae mirabilis (1678) and Turcico-Tartarica crudelitas (1684). These autobiographical stories are rare examples of early modern period autobiographical ego-documents written in the Kingdom of Hungary. As to the form and content, they followed the 17th-century Protestant preaching practice – the rhetorical and homiletic ways of creating the texts of sermon literature. The author was familiar with the inventive, dispositional, and elocutionary devices of the Lutheran homiletics and exegesis as formed by the Protestant theologians Philipp Melanchthon (1497 – 1560) and Andreas Gerhard Hyperius (1511 – 1564) and made them part of the systematising, interpretational, and expressive means he employed in his literary works.
World Literature Studies
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2023
|
vol. 15
|
issue 4
121 – 135
EN
This study specifies three forms of autobiographical writing: the prose by Jana Bodnárová’s takmer neviditeľná (almost invisible, 2008), whose title (beginning with a lowercase letter) suggests the dissolution of the subject in fragments from her past and present life; the hybrid “novel” by Katarína Kucbelová Čepiec (2019; The Bonnet, 2024), in which the autobiographical line is one of its many layers; and Michaela Rosová’s novella Tvoja izba (Your room, 2019), both revealing and concealing hidden layers of the self. Through the texts in question and secondary literature, the article documents not only the revitalization of autobiographical approaches in Slovak women’s writing after 2000, but also the reinforcement of its fictionalization.
World Literature Studies
|
2023
|
vol. 15
|
issue 4
14 – 32
EN
This article deals with five longer prose works of the German-language author of Austrian origin, Melitta Breznik (b. 1961). It aims to situate the texts in the context of specifically selected current theoretical concepts on autobiographical and auto-fictional writing and to point out their specific features through a differentiated approach. The study will illustrate some possibilities of narrative self-design, based on this contemporary author, psychiatrist and psychotherapist.
EN
This article deals with Czech and Slovak unofficial autobiographical writings (diaries, private letters, notebooks and samizdat sheets) from the normalisation period of the 1970s and 1980s. The author focuses on works by authors such as Ivan Diviš, Ivan Kadlečík, Dominik Tatarka, Ludvík Vaculík a Jan Zábrana and argues that they contribute to a dissident culture of short forms, which was typical for the literature of late socialism in Eastern Europe. Analysing their reflections and meta-reflections on the act of writing, as well as on writing materials, instruments and gestures, she comes to the conclusion that these writers thematise, problematize and make use of the same „scene of writing” (Rüdiger Campe) in their works: the scene of making notes. Defining notes not merely as products, but as a writing praxis with particular instrumental and gestural features, the author draws attention to the following five figures, which are essential for the elaborated programme of making notes: intransitivity, mobility, casualness, tentativeness and excess. In order to illustrate the „poetics of preparation” (Roland Barthes), shared and developed by the examined literary works, she uses as an example a collage by the Czech dissident and exile artist Karel Trinkewitz, in which notes and haiku poems are combined. She concludes that in the interpreted autobiographical writings the scene of making notes comes to the foreground; it is not only an object of narration, reflection and meta-reflection, but turns into a scriptural gesture of resistance towards the writing conditions in the 1970s and 1980s.
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