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1

Między wstydem a bezwstydem — kulturowy eksperyment Salmana Rushdiego

100%
Pacukiewicz M.
Napis. Pismo poświęcone literaturze okolicznościowej i użytkowej
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2012
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issue 18
271-286
EN
Shame is a cultural element that is characterised both by a high degree of invariantability, as well as by historical variation. The crucial, and contextual cultural patterns are built around shame; we even speak of the typology of cultures based on this concept. The main function of shame is a control function aimed at conserving cultural norms, both in terms of corporeality, behaviours, and also ideas; therefore, it operates in culture both in the verbal and the proxemic space. In the novel "Shame", Salman Rushdie, considering a cultural identity problem in the postcolonial world, confronts with each other the characters extremely shameful and shameless. Thanks to that experiment, the author reflects on durability of a complex understanding of cultural tradition. The purpose of this article is to analyse cultural forms of shame expressed in the literary work on the basis of some research suggestions from the field of anthropology of literature. This perspective should enable reflection on the contemporary vision of a universal and contextual dimension of culture outside the framework of post–colonial criticism.
2
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Secularism and Its Discontents: The Moor’s Last Sigh and Riot

83%
Pillai S. E., University M. S., Dr. Swarnavel Eswaran Pillai is an associate professor in the English a. M. a. I. D. a. M. S. U. H. i. a. g. f. t. F. a. T. I. o. I. a. t. U. o. I. H. i. a. a. f.
Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre
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2016
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vol. 4
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issue 1
EN
The recurrent theme of dropping frontiers in a world which has become increasingly heterogeneous but intolerant is the leitmotif of Sashi Tharoor’s Riot and Salman Rushdie’s The Moor’s Last Sigh. The figure of the Moor and his hybrid genealogy is central to Rushdie’s vision, as he reconstructs a syncretic, tolerant Moorish Spain and juxtaposes it with Bombay, his haven of pluralism. He celebrates Nehru’s vision of a new Indian nation which, in keeping with the traditions of western modernity, promised to be above religion, clan, and narrow parochial considerations. With the vanishing of such ideals and hopes, as boundaries and religious communalism are getting intensified these diasporic cosmopolitan writers make a case for a boundless world. Their response is a human subjectivity which transcends color, class, narrow parochialism, tribalism and fundamentalism. Secularism is the very base of their humane approach. This essay, therefore, analyzes the theme of secularism and its discontents, particularly in the context of the coexistence of Hindus and Muslims in India, as it runs through Rushdie’s The Moor’s Last Sigh and Tharoor’s Riot by exploring the various layers of allegories related to pluralism and the critique of fundamentalism in them. Toward this end, it will focus on the recent debates on Indian secularism by scholars to interrogate the relevance of the European model of secularism which argues for the separation of state and religion.
3
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Literary paremic loci in Salman Rushdie’s novels

83%
Szpila G.
Studia Linguistica Universitatis Iagellonicae Cracoviensis
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2011
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vol. 128
PL
The paper deals with the identification of proverbs in a literary text, which is believed to be the initial stage in the analysis of paremias in literary context and part and parcel of any paremiostylitic analysis. Proverbs manifest themselves in what the author calls a paremic locus. Paremias are present in a text on the formal level, where a particular proverb is signalled by its structure, either canonical or modified. Proverbs can be identified as well on the semantic plane, although in this case their presence is impossible to ascertain in objective terms. The author analyses the ten novels by Salman Rushdie, which all provide ample evidence of paremic loci.
4
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Rushdie Affair Revisited

71%
Tomczak A. M.
Crossroads. A Journal of English Studies
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2013
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issue 1
69-85
EN
The article discusses the controversy surrounding the 1988 publication of Salman Rushdie’s novel The Satanic Verses from today’s perspective, drawing on the writer’s memoir Joseph Anton. It provides an overview of Rushdie’s career, a brief resumé of the events that followed the Ayatollah Khomeini’s edict calling for the murder of the novelist, as well as a critical assessment of Rushdie’s latest book. Published in September 2012, the memoir fails to shed any new light on the debate concerning freedom of expression and a writer’s social responsibilities. It mostly focuses on the singular plight of a novelist forced to live in hiding. The opportunity to bring out some important links between politics, literature and history, which Rushdie’s autobiographical account might have provided, seems to have been wasted.
5
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POSTKOLONIALNA OBCOŚĆ W PRZEKŁADZIE NA JĘZYK „POZAKOLONIALNY”

62%
Czernik J.
Porównania
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2017
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vol. 20
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issue 1
107-123
EN
This paper aims to describe the mechanisms of translating postcolonial literature into a “non-colonial” language, transmitting a text from languages and cultures which take part in a (post)colonial clash. These issues are illustrated with the examples taken from Polish translations of Chinua Achebe’s Things Fall Apart and Salman Rushdie’s The Satanic Verses.
PL
Przedmiotem niniejszego artykułu są mechanizmy towarzyszące przekładowi literatury postkolonialnej na język „pozakolonialny”, czyli przeniesieniu tekstu poza języki i kultury uczestniczące w (post)kolonialnym zwarciu. Zagadnienia te są omówione na przykładzie przekładów na język polski powieści Chinuy Achebego Things Fall Apart oraz Salmana Rushdiego The Satanic Verses.
6

Weaving Cross-cultural Narratives: Hybrid Forms and Historico-political Discourse of the Anglophone Indian Novel

60%
De Capitani L.
Cracow Indological Studies
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2015
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vol. 17: Crossing over “on the Birds’ Wings”: South Asian Literature in Local and Global Contexts
213-247
EN
As the anglophone Indian novel exists in the in-between space between transnational and local cultures, it has repeatedly staged the encounter between a variety of cultural dimensions while remaining acutely aware of the way they interact with historical and political discourse. This essay examines four novels—Raja Rao’s Kanthapura, Salman Rushdie’s Midnight’s Children, Anita Desai’s In Custody and Amitav Ghosh’s The Hungry Tide—that have conceived their narratives as a site of encounter between cultures in response to articulations of Indian national identity. The essay stresses the authors’ shared concerns but also the different formal solutions and ideological positions they adopt. Rao—a pre-Partition author—deals with otherness within a nationalist paradigm. Rushdie, Desai and Ghosh, on the other hand, tackle otherness in different modes that are dependent on their writing after Partition and in a climate of growing violence and fundamentalism.
7

Syndrom kulturowej straty. Lizbońska konferencja pisarzy 1988 w postkolonialnej retrospektywie

51%
Skórczewski D.
Roczniki Humanistyczne
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2017
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vol. 65
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issue 1: Literatura polska
147-167
PL
W artykule podjęto refleksję nad kulturowymi i politycznymi implikacjami konferencji pisarzy środkowoeuropejskich i rosyjskich, która odbyła się w maju 1988 roku w Lizbonie, w kontekście dalszego rozwoju wydarzeń w naszym regionie. Implikacje te określone są jako „syndrom kulturowej straty”. Wychodząc od konstatacji, iż z przyczyn politycznych i koniunkturalnych debata ta, zamiast zogniskować uwagę mieszkańców krajów podbitych przez Związek Sowiecki, stała się wyciszonym wydarzeniem, autor omawia istotne problemy, jakie ona odsłoniła, gdy ująć ją w postkolonialnej retrospektywie: brak transmisji pomiędzy treścią wystąpień a ówczesną potoczną świadomością odnośnych społeczeństw; trwałą podrzędność środkowo-wschodnioeuropejskich literatur w skali globalnej kultury; problem języka komunikacji; trwałe przejawy skolonizowania; chroniczne zewnętrzne wyzwania nękające środkowo-wschodnioeuropejską tożsamość; asymetrię wzajemnych stosunków; imperialne tabu; „miękkie” istnienie Europy Środkowo-Wschodniej; antykolonialny wydźwięk środkowoeuropejsko-rosyjskiej konfrontacji; brak perspektyw postkolonialnego pojednania. Pomimo pesymizmu płynącego z fiaska lizbońskiego wydarzenia, w konkluzji wskazany zostaje naprawczy potencjał literatury, która zdolna jest wywołać zmianę w sferze polityki.
EN
The paper reflects on the missing cultural and political implications of the once-prominent and now forgotten 1988 Lisbon Conference for East Central European societies, taking Poland as a case study. The Conference debates between East Central European, East South European, and Russian writers were virtually absent at that time from Polish public discourse for political reasons, and its potential importance was soon overshadowed by the events of 1989. After the demise of communism the Lisbon Conference was ignored and forgotten, while its intellectual vigor and rhetorical appeal seemed to have been raised in vain. Thus, the Conference was never given a chance to generate a cross-fertilization of ideas, whether in Poland or elsewhere in the post-communist world, so as to transform the mutual perceptions and understanding of the two contending sides: East Central European societies as the subalterns and the Russians as the ex-hegemon. Consequently, the Conference, along with the arguments raised by its participants, has remained yet another “blank spot” in these countries’ intellectual history. It has not influenced the relations between East Central European and Russian intellectual and cultural elites, thus postponing the possibility of bringing the discussion onto a postcolonial track and in effect delaying postcolonial reconciliation.
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