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Zwischen Lausitzer Bergland und dem Spreewald. Das kleinste slawische Volk der Sorben/Wenden

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Trepte H.-C.
Orbis Linguarum
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2018
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issue 52
177-201
EN
Spreewald Forest. (On) The Smallest Slavonic People – The Sorbs and Wends Upper and Lower Lusatia with mountains in the Southern border region with the Czech Republic (Bohemia) and the natural and cultural water landscapes of the Spreewald Forest are the native lands of the Slavonic Sorbs and Wends with a unique history, language, and culture. The ancestor of the Sorbs and Wends came here in the 6th century, and both peoples are closely related to their Western Slavonic brethren, the Czechs and Poles. In their complicated history they had to experience persecution, assimilation, and displacement, language prohibition, deportation, and even extermination included. In their home regions the Sorbs have the right to speak Sorabian/Wendish today, in public, at school, and at court as well. The increasing industrialization provokes more and more calls and activities for the preservation of the unique scenery, and language and culture of the Sorbian minority. The maintenance of the rich culture, customs and traditions of the Sorbs and Wends was and is still an important aspect for their future existence, and self-preservation. They are kept alive in many regions, across language and cultural barriers. General knowledge on this ethnic and cultural minority is in Germany often reduced to customs and mere folklore. Although many Sorbs and Wends are Christians today, most of their cultural heritage, customs and legends are of pagan-originated, a challenging, and interesting offer. The rich culture, lively customs and traditions make the bilingual region a unique, interesting, and attractive place for many visitors that can experience a lot in the triangle border region of Saxony, Bohemia, and Silesia. They may follow the ancient trade route Via Regia as well as the holy route Via Sacra connecting the Lusatia region with important historic and cultural destinations in Poland and the Czech Republic. Interested guest may experience traditions alive, for instance they might follow the traces of Krabat, also called the “Wendish Faust” and main character of the most popular Sorabian/Wendish legend coming from this area. Traditions are part of a well-preserved history and cultural heritage, and they are an integrating practice in modern life of this region, and in policy, too.
2
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Between Homeland and Emigration. Tuwim’s Struggle for Identity

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Trepte H.-C., Leipzig University I. o. S. S., trepte@rz.uni-leipzig.de
Acta Universitatis Lodziensis. Folia Litteraria Polonica
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2016
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vol. 36
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issue 6
EN
Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer. Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.
3
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Polonistyczna edukacja kulturowa w dziedzinie literatury i kultury polskiej na Wschodzie Niemiec przed i po zjednoczeniu. Korzyści i niekorzyści

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Trepte H.-C.
Acta Universitatis Lodziensis. Kształcenie Polonistyczne Cudzoziemców
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1998
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vol. 10
4
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Między ojczyzną i emigracją. Juliana Tuwima uwikłania (nie tylko) w tożsamość

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Trepte H.-C., Instytut Slawistyki U. L., Hans-Christian Trepte – studiował rusycystykę i anglistykę na uniwersytetach w Greifswaldzie i Lipsku n. p. w. L., trepte@rz.uni-leipzig.de
Acta Universitatis Lodziensis. Folia Litteraria Polonica
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2014
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vol. 26
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issue 4
EN
Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II , Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.
5
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Between Documentary and Provocation. New Tendencies (not only) in Contemporary Polish Holocaust Literature

100%
Trepte H.-C.
Slovo a smysl - Word & Sense
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2018
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vol. 15
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issue 29
171-184
EN
The Holocaust can be seen as a transnational crime, and a collective trauma of universal extension. Therefore national approaches could be seen only as an example out of many others. The year 2000 was the starting point of a new area, since the transformation of Holocaust memory went global. A sensitive subject is the problem of poetization and aestheticization of the Holocaust between fact and fiction. In the meantime the generation of the grandchildren and great-grandchildren has taken over the responsibility in memorizing the Holocaust. New literary approaches are made in different artistic forms and expressions, expressing the Holocaust in forms of the satire, humor, irony, and grotesque, and we may state a remarkable ‘visual turn’, too. Giving evidence is still very important to prevent collective amnesia, also reacting on forms of Holocaust fatigue. In my paper I am concentrating mainly on Polish literature after two turning points (1989 and 2000). Representatives of the younger generations want to find out more about the former lives of their relatives, searching for traces and lost places. Another important issue is the massacre of Polish Jews in 1941 in Jedwabne as well as the literary anticipation of the Holocaust. Joseph Conrad’s writing deeply affected Arendt’s analysis of imperialism as an element of totalitarianism and the banality of evil. Interesting items of writing about the Holocaust are books written for children. Next to concentration camps and the former Jewish shtetl, also ghettos became a popular place in contemporary Polish Holocaust literature. The power of words, in all likelihood holograms, will become the only way of hearing a testimony in the future, making sure that the Holocaust is not forgotten.
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