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Gender Studies
|
2012
|
vol. 11
|
issue 1
258-269
EN
In his international novels, Henry James used the idea of innocence and loss of innocence in connection to his American characters, especially American girls, as opposed to the personality of the Europeans. He explored the differences between the two civilizations and the effect that these have on the identity of the innocent coming from the New World. Being presented by the author as childlike, unaware human beings, Henry James’s heroines come to Europe to learn something of ‘life’, but they can’t preserve their innocence as they are forced to recognize that the world is ambiguous, divided. Their drama is a result of their resistance to acknowledging the foreignness of the Other.
PL
Celem artykuł jest przedstawienie obrazu Ameryki w publikacjach, które ukazywały się w Polsce w XVIII wieku. Stanowiły one polski wkład w proces poznawania Nowego Świat i kształtowania się w Polsce wyobrażenia o Ameryce. Na publikacje te składały się przede wszystkim kompilacje, podręczniki i leksykony wydawane w dużych nakładach.
EN
The aim of the article is the presentation of the image of America in the publications that have appeared in Poland in the eighteenth century. They are the Polish contribution to the process of the study of the New World and the formation of the perceptions of America in Poland. These publications include primarily compilations, manuals and lexicons published in large editions.
EN
“Nowe Ateny” (The New Athens), written by a Polish priest Be-nedykt Joachim Chmielowski (1700-1763), was the first Polish-language encyclope-dia. It was published in 1745-1746, and the second edition was supplemented between 1754 and 1764. Benedykt Chmielowski, on the basis of the available sources of the time, gathered information from various domains of knowledge. My article intends to shine a light on the extensive image of America presented by Father Chmielowski, whose book served to arouse the interest and curiosity of the Polish readers in the 18th century, for whom “Nowe Ateny” constituted, till the Enlightenment, the unique source of knowledge about the New World.
ES
La intención del artículo es presentar la imagen del Nuevo Mundo en la edición príncipe de “Nuevas Atenas” (1745-1746). El punto clave será la pre-gunta ¿qué opina del Nuevo Mundo, especialmente, de la región que se llamará un si-glo después América Latina, el cura polaco? No cabe duda, de que “Nuevas Atenas” pertenece a una de las obras enciclopédicas más divulgadas y leídas en la Polonia de la época de Sajonia; es un verdadero pozo de sabiduría para la nobleza provinciana polaca, que reemplazaba o complementaba el saber escolar. Por consiguiente, “Nue-vas Atenas” llena una laguna en la conciencia de amplios sectores de los lectores po-lacos, para quienes América constituía hasta entonces una terra incognita.
EN
During discussions about diversity of people and cultures of the American Continent, the existence of Romani people is systematically forgotten. It could be proved by a declaration signed by Romani representatives during The Forum of the Americas for Diversity and Plurality in Quito 2001 which reflects a lack of profound research upon Roma minorities in the New World, and Latin America in particular. The Roma community in the Americas, estimating a population of over 4 million people, is still immersed in invisibility. The work is focused on migrations of Roma people to Latin America and North America. It presents three important periods of European history (colonization of New World, mass migration of Europeans in the mid 19th and 20th centuries, Soviet period and the after math) which had a crucial influence on Roma and their journey through the Atlantic.
EN
The fact that America as an exotic curiosity formed an important part of Czech knowledge of the near and more distant world of the period is illustrated on particular examples of three Czech 16th century works dealing with the New World and its inhabitants — Mikuláš Bakalář’s work On the New World (1506), Czech Cosmography by Zikmund of Púchov (1554), and the Czech translation of the work History of the Voyage to America, Called Also Brasilia by Jean de Léry (1590). The article is complemented by a rich bibliography referring to particular individual phenomena.
EN
It is undoubtable that the immigration to the US is largely due to the steady ow of fresh minds and a new spirit that inuences the development of the American society. These new forces help protect the American society from the stagnation experienced in the Old World. The importance of immigrant experiences puts the United States on the brink of a very dicult, but often successful combination of the new and the old. Beyond question, this is true, especially regarding twentieth-century emigrants such as Eva Homan or the family of Alfred Kazin. Although Vladimir Nabokov having been himself an exception, not easy to categorize as writer, in his life as an ØmigrØ in the USA, he could also prove that the absorption of the American culture and language to a large extent took place, and was fruitful. For much of the twentieth century, the immigrant osmosis of the New World was associated with assimilation to the highly desirable, largely monolithic, English culture of the East Coast.
EN
The article deals with two essential aspects of the policy of Queen Elizabeth I. — the enforcement of Protestantism as the state religion and the claim of the British Empire to the New World — and its justification in two famous works: the Faerie Queene by Edmund Spenser and Brytanici Imperii Limites by John Dee. They both used the character of King Arthur to support Queen Elizabeth’s policy.
EN
Tracing the process of immigrants' transition, it appears that in the twentieth century children of Eastern European, mainly Jewish immigrants were trying to get rid of the European past of their parents as quickly as possible in order to take the full advantage of American culture. This attitude brought serious changes in family values, social ties, and religious traditions among immigrants' children, which was vividly presented in Kazin's works. Moving straight toward their American future often meant leaving the Old World heritage and language behind. Many of the immigrant children regarded this type of attitude as another logical step in their development. But although this incorporation into the mainstream of the American culture was fruitful, some of them experienced a deep sense of irreversible loss over their past.
EN
When looking at Eva Hoffman’s life story through Lost in Translation, it is evident that the word “translation” has two independent meanings. It is connected both with the emigration of her family to the New World, and with Hoffman’s identity and language change. The importance of learning a new language as a medium of translation to a new culture is strongly stressed by Hoffman. As being an immigrant was treated as just a brief interval in her life, she decided to translate herself entirely into English, even though different parts of her personality were still present, which was well visible when she asked herself the same questions in English and Polish and reached entirely different answers. The main goal for Hoffman appeared to be connected with obtaining a solid education in the New World, which she achieved by graduating from Harvard University. This was a confirmation of Eva Hoffman’s assimilationsuccess.
PL
Patrząc na historię życia Ewy Hoffman poprzez pryzmat Lost in Translation, oczywiste jest, że słowo "tłumaczenie" ma dwa niezależne znaczenia. Związane jest to zarówno z emigracją jej rodziny do Nowego Świata, jak i z przemianą tożsamości i języka Hoffman. Doniosłość opanowania nowego języka jako medium przejścia w nową kulturę jest mocno podkreślana przez Hoffman. Jako że bycie imigrantem zostało potraktowane jako krótka przerwa w swoim życiu, zdecydowała się ona całkowicie przejść na angielski, mimo że wciąż obecne były w niej różne osobowości. Było to szczególnie dobrze widoczne, gdy zadawała sobie te same pytania po angielsku i po polsku i osiągała zupełnie inne odpowiedzi. Główny cel Hoffman wydawał się być związany z uzyskaniem solidnego wykształcenia w Nowym Świecie, które zdobyła dzięki ukończeniu Uniwersytetu Harvarda. Było to potwierdzenie sukcesu asymilacyjnego Ewy Hoffman.
EN
After analyzing the Czech literature of the second half of the 16th and the beginnings of the 17th century (historical, polemical, occasional, the “proto-journalism”; narrative as well as poetry; translations as well as original works), it can be stated that the Black Legend reflected also in the Czech Lands. Predominant were the themes of the Inquisition and other problems related to the confessionalization in Europe (the rebellion in the Netherlands aÝer the year 1566, the defeat of the “Invincible Army” in 1588, the religious wars in France) as well as in the New World. As for the focus of propagation of the anti-Spanish literature, it was not possible to localize it specifically, because there were numerous connections between non-Catholic Bohemians and different streams of European Protestantism of the period. However, majority of the most important connections were detected between the members of the Czech Unity of Brethren and the Calvinists in Geneva.
ES
Analizando la literatura checa de la segunda mitad del siglo XVI y principios del XVII (la histórica, la polémica, la ocasional, el “protoperiodismo”; la narrativa como también los versos; tanto traducciones como obras originales) se puede constatar que hubo manifestaciones de la leyenda negra también en los países checos. Prevalecían los temas de la Inquisición y cualquier otra problemática actual ligada con la confesionalización en Europa (la rebelión de los Países Bajos después de 1566, la derrota de la “Armada Invencible” en 1588, las guerras de religión en Francia), incluso su transmisión al Nuevo Mundo. En cuanto a los focos de irradiación de la literatura antiespañola, no se ha podido localizar uno único porque hubo múltiples conexiones de los no católicos checos con diferentes vertientes del protestantismo europeo en aquella época. Sin embargo, la mayoría de los lazos importantes se detecta entre los miembros de la Unidad de Hermanos Checos y los calvinistas de Ginebra.
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