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EN
Referring to the ‘aquatic imagination’ of artist Jason deCaires Taylor, this article analyses underwater museums – artistic installations that are gaining more and more popularity as unusual tourist attractions. Sinking art seems to be a process somewhat opposite to the mainstream in museology, i.e. searching for works of art and other artefacts and retrieving them from the bottom of the sea or the ocean where they ended up due to a disaster (e.g. wrecks of various types, ancient art), and placing them in the space of traditional museums. Adopting the perspective of cultural studies and taking into account the intertwining of perceptual, symbolic and conceptual aspects of understanding water allowed us to broaden the area of reflection and analyse the phenomenon of underwater museums not only as an alternative exhibition space for contemporary sculptures or a new type of alternative tourism, but also as a particular cultural phenomenon. The primary aim of the article is to consider Taylor’s sculptures as cultural artefacts that point to a continuous multi-directional relationship between humans and creatures living in the ocean’s depths – particularly in the context of the Anthropocene as well as many other cultural contexts.
EN
The images of lakes and rivers situated in Suwałki, Warmia and Mazurian Regions in the poetry by Leszek A. Moczulski and Zbigniew Chojnowski are constructed on the basis of the space categories related to mobility, immobility, symmetry and asymmetry. A canoe trip, which evokes the aforementioned categories, becomes a metaphor of life or subject’s condition. The properties of lakes/rivers and their activity in the aquatic imagination of authors combine with the issue of individual and collective memory/ oblivion, religious experience, anthropology and history of lands described in the poems. Especially in the poetry of Zbigniew Chojnowski, the lake is the centre of life formation (also an ontogenetic metaphor), the lake’s rhythm determines the subject’s existence. In the poems, the element of water favours also the sexualisation of poetical images.
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Nil Słowackiego

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EN
The ways of presenting the Nile, as well as its roles in the works of Słowacki are to a large extent related to types of literary entity’s creation. Sometimes the river improves the cognitive opportunities, but sometimes it limits them. At times it appears to be the axis of the world, a place from which one can see the reality with a divine eye. Sometimes, however, it narrows down the perspective, blurs one’s sensitivity and leads one to a tanatic space like the mythological Styx does. The diversity of the river’s images and functions is driven mainly by the romantic subjectivity. It is variable, sometimes growing to the size of the absolute and full of almost cosmic energy, and sometimes shrinking, escaping from the world’s din, looking for the calm in a closed, isolated land of deadly dreams. The poet never follows the traditionally-established pattern of showing the Nile as a source of life and water which provides Egypt with economic welfare. Geography, economics and politics give way to a peculiar romantic humanism in Słowacki’s works. What truly matters is discovering and establishing the relationship between man and the nature, history and transcendence
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Rzeki w „Królu-Duchu”

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The river theme is one of the most outstandingly presented aquatic themes of The Spirit King. It is accumulated in four scenes of the poem. In the first rhapsody: in the symptomatic descent of Her-Armenian to the Styx, Lethe or Neman; next, in Popiel’s civil war at the Vistula. In the third rhapsody (as in Juliusz Kleiner’s edition), the theme is situated in Dobravna’s dream depicting her journey by the subterranean river to sunlit Jerusalem; and also in Bolesław Śmiały’s passages across the Bug and Dnieper. Rivers in genesian landscapes become mainly conceptualised as a part of genesian psychomachia, a battle of spirits included in the realistic/historic domain of conquests, passages, massacres and attacks. As the essentials of a prewar scenery in The Spirit King, they rarely happen to be an aspect of domestic life or Slavic hierophanies. In Slavic genesian calendar, water appears to be only a companion of the mystic fire ceremonies, like the rite of St. John’s Eve or the wedding of Mieczysław and Dobrawna (L. Nawarecka). That is also the reason why the interpretation of aquatic context of The Spirit King as yet another immanent context of the ‘great Slavic epic’ seems to be a form of reductionism, as it does not consider the ‘mystic structure of Słowacki’s imagination’ (M. Cieśla-Korytowska). The Vistula is a Polish Nile, the Neman becomes a Polish Lethe and the scene of cleaning the wounds by Her-Armenian on the banks of the Neman inherits somehow (right after the poem Beniowski) the dimension of the bards’ antagonism (Mickiewicz against Słowacki). The mythical hero of the poem may be seen, in a deeply intermediary manner, as the surpassing and overcoming of Mickiewicz’s Konrad from Dziady, Part III.
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