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1

KOBIETA I RODZINA W EPIGRAMACH MARCJALISA

100%

Partyka D.

Biuletyn Historii Wychowania

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2005

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issue 21/22

75-85

PL

.

2

Kobieta w islamie. Na przykładzie Senegalu jako nowoczesnego kraju muzułmańskiego

94%

Ndiaye I. A.

Forum Politologiczne

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2006

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vol. 4 - Islam we współczesnej Afryce

303-322

EN

In Senegal, where 94 per cent of the society are Muslims, the position of women differs from the most Islamic countries. The causes of this characteristic phenomenon are on the history, the religion, the philosophy and the pragmatism of Senegal. The fact that this country was for a very long time under different cultural and religious influences makes its people open-minded. Women participate in every field of activities. The main decisions in order to improve the situation of women, the equality of rights in the society, were taken since the Senegal's independence in 1960. That's why a Muslim woman in Senegal is able to carry out an active professional and social life, with keeping on her religious identity. There for the Senegalese society shows that Islam and modernity can exist in harmony. The Senegalese case shows also that Islam in Africa does not destroy native African culture.

3

The Historical Grounds of the Turkish Women’s Movement

94%

Merçil I., Senemoğl O.

Human and Social Studies

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2014

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vol. 3

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issue 1

13-27

EN

In this article the authors would like to present a history of the Turkish feminist movement. The roots of the feminist movement go back to the last decades of Ottoman Empire in Turkey when westernisation had started to take place. During the firts decade of the Republic many steps were taken to enable women to get involved in public, political and professional life and to encourage more equality in family matters. Women’s emancipation became a significant symbol of modernity. Kemalist reforms attemted to create a new woman who could take place in public sphere with the men. During the 1970’s the movement of women almost disappeared in nationalist and socialist movements. After the military intervention in 1980 new female actors (such as Islamist, Kurdish, Alevite) started to present new demands and change the nature of feminist movement in Turkey.

4

Factors Underlying the Economic Migration of German Women to Poland

94%

Marks-Bielska R.

Olsztyn Economic Journal

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2019

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vol. 14

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issue 2

145-155

EN

The aim of the research and analysis was to identify the factors which contribute to stimulating entrepreneurial spirit among women. Special attention was paid to German women who had undertaken business activity in Poland. Based on a survey, it was determined that apart from such barriers to developing business as experienced by all businessmen (e.g. ensuring cash flows, having a sound knowledge of laws and regulations connected with business, and being competitive in the market), a female entrepreneur must meet other challenges arising from the position of a woman in society. Women's determination in the pursuit of business did not depend on gender or emigre status, but on their willingness to start a business in a culturally foreign environment. The respondents emphasized that they were highly active and goal-oriented. Women would rather be perceived as entrepreneurs than as women or migrants, because the characteristics assigned to the two latter roles do not coincide with the typical image of 'male entrepreneurship'.

5

Kobiety-matki i ich powrót na rynek pracy po urodzeniu dziecka w wynikach badań

94%

Rękas M.

Studia Ekonomiczne

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2013

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vol. 161

122-131

EN

A number of available studies demonstrate that re-entering the labour market after childbirth is difficult for the new mothers, and taking care of their child until it reaches the kindergarten age (4 y.o.) too often means an irreversible departure from the labour market towards chronic joblessness. The article attempts to diagnose the situation of new mothers trying to re-enter the labour market on the basis of both nation-wide Polish studies and the author's own local surveys. On this basis, the author attempts to identify the most desirable changes to be introduced.

6

Kobieta-matka vs. kobieta-pracownica. Jakość życia pracujących zawodowo matek

94%

Kwiatek A.

Studia Ekonomiczne

|

2014

|

vol. 179

63-73

EN

The elaboration takes up the issue of professionally working mothers, difficulties and barriers in reconciling those two areas of social activity. There are presented selected legal aspects which are designed to either prevent professional discrimination against women or facilitate the functioning of working women in situations of motherhood. Also there are noticed factors that impact the quality of life of professionally working mothers, that is: family model, segregation of duties, access to care institutions, the ability to work and career, and the working time. There are proposed actions heading to the improvement of professionally working mothers in certain areas

7

Ženy v Tomášovom evanjeliu

83%

Pavelčík J.

Studia theologica

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2014

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vol. 3

1-18

EN

This study is a systematic presentation of the concept of women in the Coptic Gospel of Thomas. In the first part it follows the term “woman” as it is used in the GThom. The second part is focused on two female persons explicitly named in the GThom, i. e. Mary and Salome, and the third part explores what concept of motherhood can be found in the GThom. The basic feature of woman in the GThom is her fundamental connection with earthly man’s existence, which in the GThom is seen negatively. She can also be a disciple of Jesus (as Salome), but her salvation depends on the overcoming of her womanhood.

8

Two Oral Histories of the Two First Ladies: Jacqueline Kennedy and Lady Bird Johnson

83%

Maj E.

Studia Anglica Posnaniensia

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2015

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vol. 50

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issue 2-3

175-188

EN

Two successful women, Jacqueline Kennedy and Lady Bird Johnson, influenced and were in turn influenced by the political careers of their husbands. An analysis of their oral histories, Jacqueline Kennedy: Historic Conversations on Life with John F. Kennedy (released in 2011) and Lady Bird Johnson: An Oral History (2012), demonstrates that John F. Kennedy and Lyndon Johnson became the first men of the American nation not only through their personal virtues, but also through the influence of their wives and who had a significant impact on their careers. Granted, both Jackie and Lady Bird extolled their husbands’ merits, stressing that they were “only” their wives; however, both First Ladies played an essential diplomatic and political role, ensuring their husbands’ physical and emotional well-being in private and public life. The article demonstrates how Jacqueline Kennedy and Lady Bird Johnson promoted the positive images of their husbands’ terms in office via their oral histories and continued to do so after their deaths. Moreover, the article considers some important differences between the two histories. Jacqueline did not edit her previously authorized interviews, whereas Lady Bird made important changes to hers; furthermore, in direct contrast to Lady Bird, Jacqueline never wrote a memoir or autobiography, which makes her oral history the most valuable source on her views about her life and her husband’s career.

9

Starość kobiecego ciała jako metafora społeczno-polityczna w zapisie video Słoik zupy Serhija Bratkowa

83%

Zambrzycka M.

Przegląd Wschodnioeuropejski

|

2017

|

vol. 1

301-310

EN

The subject of this article is the image of an old female body in the video called Jar of soup (2004), created by a contemporary Ukrainian artist Serhiy Bratkov. It is a short video showing an old, lonely woman eating a beetroot soup from the jar. In this work, old age was presented primarily in the bodily dimension. Using the image of an old body, which is marginalized in official visuality, the artist raises a number of issues important both for Ukrainian society and for the overall reflection on the problem of old age and women aging. I see the work of Bratkov primarily in the Ukrainian context: as a bitter reflection on the attitude to old age in the post-Soviet society and as a comment to the symbols of femininity established in the Ukrainian culture, closely related to national ideas.

10

Kobiety w zarządzaniu organizacjami

71%

Baskiewicz N.

Studia Ekonomiczne

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2013

|

vol. 161

27-35

EN

The position of women in the employment structure of many companies is changing. Women have more responsible positions, although their work, as shown by statistics, is less paid work than men. The need for compromise of work and family life for women has developed the qualities and skills that allow for effective decision-making on the ongoing processes in the company and thus more frequent promotions. This article attempts to identify the characteristics and skills that determine the effective functioning of women in organizations, in addition, the effect of the qualities listed on the management of processes in organizations. The article ends with proposals.

11

„Matka Jezusa” i „Niewiasta” jako tytuły Maryi w czwartej Ewangelii

67%

Nalewaj A.

Ruch Biblijny i Liturgiczny

|

2010

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vol. 63

|

issue 1

EN

The Church worships Mary of Nazareth as the Lord’s Mother (Luc 1, 43) and the Mother of God. In the Fourth Gospel the Mother of Jesus appears only at the beginning and at the end of the book and in both cases in the context of the „hour” of Jesus (John 2, 1–12; 19, 25–27). In the Evangelist’s comments she is referred to as the „Mother of Jesus” and her Son calls her a „Woman”. In the debate about the omission of the name of the God’s Mother in the Gospel of John most exegetes emphasize the symbolic meaning of the book and probably in connection with it the author’s intention to depict some persons as types in the narration. Besides Jesus’ Mother the names are not given to the woman of Samaria (4, 7), the royal official of Capernaum (4, 46), the man blind from birth (9, 1), and finally the disciple whom Jesus loved. Therefore the role of these people seems to be special. According to tradition John’s Gospel, being the product of well-developed Christology, was created in its final shape in Ephesus at the end of the 1st century. It was the time of various religious and philosophical trend clashes and the beginning of Christological errors. In these circumstances, Christian orthodoxy crystallized. The Fourth Gospel can be characterized as decidedly Christocentric. It seems that the author of the book was particularly careful not to overemphasize the importance of the Mother of Jesus, but to present her true role in the historical-salvific work of her Son by means of the indicated titles. Mary is Mother of Jesus, but she isn’t situated on the same level with his heavenly Father, therefore she is also defined as a “Woman”. For the disciples of Jesus she is Mother and new Eve. Both titles: „Mother of Jesus” and „Woman” express her specific position before Jesus and his disciples.

12

La poesie erotique et metaphysique. Lieu de rencontre entre Oscar Milosz et Czeslaw Milosz

60%

Lubelska-Renouf M.

Prace Polonistyczne

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2015

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vol. LXX

177-197

EN

In “Amorous Initiation”, Oscar Milosz tells the story of the love of Mr. Pinamonte for Clarice-Annalena. A chance meeting with a woman who is, among other things, easy and fickle, perhaps even a prostitute, becomes a mystical meeting with the divine. Annalena is ambivalent : An ordinary woman, a bewitching Circe, a Great Whore of Babylon, a sign of the beauty of creation, a symbol of God. Above all she is the way to Transcendence. Annalena reappears years later in the poem of Czesław Miłosz, and, in turn, invites the poet on a great voyage. This is a voyage through the woman to the other side of the looking glass, towards God. When I say “through the woman” it is to be taken literally: “I loved your velvet yoni, Annalena, the long voyages in the delta of your legs”. The woman in the poetry of C. Miłosz is as ambivalent as her prototype in “Amorous Initiation”. She is the incarnation of nature — a crushing, sucking, chewing, digesting thing, she is the fragile creature who arouses deep compassion, a travel companion, an incarnation of Beauty, and finally a symbol of the divine. We are now going to retrace this voyage through women in the poems of C. Miłosz.

13

Mariologiczno-eklezjologiczna interpretacja obrazu Niewiasty z Ap 12

60%

Piekarz D.

Sympozjum

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2021

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vol. 1(40)

11-23

PL

W rozdziale 12. Apokalipsy św. Jana, kluczowym dla całości dzieła, pojawia się tajemnicza postać Niewiasty obleczonej w słońce. Na przestrzeni dziejów bardzo różnie interpretowano tę postać. Przeciętny czytelnik spontanicznie kojarzy ją z Maryją, gdyż artyści często przedstawiają Matkę Chrystusa zgodnie z apokaliptycznym opisem; jednak najstarsi komentatorzy widzieli w Niewieście Lud Boży Starego i Nowego Testamentu. Później rozpowszechniła się – i jest często akceptowana w naszych czasach – interpretacja maryjno-eklezjologiczna, dopatrująca się w Niewieście zarówno Maryi, jak i Kościoła. Pewne elementy opisu Niewiasty bardziej pasują bowiem do Maryi, inne – do Kościoła, a wiele można interpretować w obu znaczeniach. Ukazuje to druga część artykułu, w której omówiono poszczególne elementy symboliczne obrazu Niewiasty, podkreślając nawiązania do tekstów Starego Testamentu.

EN

In chapter 12 of the Apocalypse, key to the whole work, there appears the mysterious figure of a Woman clothed with the sun. Throughout history, this figure has been interpreted in many different ways. The average reader spontaneously associates her with Mary, as artists often portray the Mother of Christ according to the apocalyptic description; however, the oldest commentators saw in the Woman the People of God of the Old and New Testaments. Later on, the Marian-ecclesiological interpretation became widespread – and is often accepted in our Times – which perceives the Woman as both Mary and the Church. Certain elements of the description of the Woman are more suited to Mary, others – to the Church, and many can be interpreted in both senses. This is shown in the second part of the article, which discusses the individual symbolic elements of the image of the Woman, emphasizing the references to the texts of the Old Testament.

14

Tipologia di donne nella "Vita S. Pauli monachi Thebaei" di san Girolamo

60%

Degórski B.

Vox Patrum

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2020

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vol. 76

131-142

PL

W starożytnym piśmiennictwie monastycznym postaci kobiece jawią się raczej rzadko i to w sposób ściśle zamierzony przez autorów. Z zasady obecność kobiety nie jest tu miłe widziana; chyba że mamy tu do czynienia z jakąś grzesznicą, którą należy nawrócić na drogę cnoty, względnie z niewiastami pobożnymi, które proszą mnicha o cud lub zachęcają do bogobojności. Typem jest tu figura siostry ascety, a to zgodnie z wzorcem podanym przez Vita S. Antonii św. Atanazego Aleksandryjskiego. Św. Hieronim w Vita S. Pauli Primi Eremitae monachi Thebaei, w swym pierwszym i młodzieńczym dziele, postępuje właśnie za tym klasycznym kanonem zapoczątkowanym przez Atanazjańskie dzieło. Później jednak, w Vita S. Hilarionis (i jeszcze bardziej w Vita S. Malchi monachi captivi), Hieronim odejdzie on niego i wprowadzi weń innowację zakotwiczoną w jego własne, bogate życie mnisze. W Vita S. Pauli Primi Eremitae monachi Thebaei kobieta ukazana została poprzez trzy negatywne postaci: ladacznica – narzędzie torturowania męczennika; królowa Kleopatra – rozwiązła poganka wiodąca życie moralnie naganne; siostra samego św. Pawła Tebańskiego – krucha moralnie, niewolniczo poddana okrutnemu i zachłannemu mężowi, kobieta bez wyrazistej osobowości. Kobiety są tu więc zawsze przedstawione jako “zło”, które jawi się w życiu mnicha-ascety. Czy wówczas, gdy jest to kusicielka do złego (napastująca męczennika ladacznica), czy wtedy, gdy jawi się jako postać historyczna (Kleopatra), czy jako członek rodziny (siostra św. Pawła), należy zawsze unikać jej obecności.

EN

In the historical monastic literature, the presence of the feminine figure is sparse and few. In itself the presence of women must be exorcised, at least if we do not treat sinners to be converted or of pious ones who ask for grace and miracles. The figure of the sister of the ascetic is the most common, following the model of the Vita S. Antonii, written by St. Athanasius of Alexandria. St. Jerome in his Vita S. Pauli Primi Eremitae monachi Thebaei follows this classic canon, but later for the Vita S. Hilarionis and even for the Vita S. Malchi monachi captivi overcomes the dominant genre and dares novelty, rather autobiographically. In the Vita S. Pauli Primi Eremitae monachi Thebaei the female figure appears in three types and all are negative: a prostitute, the instrument of martyrdom; a nod to Cleopatra, pagan and of morally condemnable conduct; and the sister of the ascetic, fragile, submissive to her husband, and of bland personality. The woman, therefore, is presented as an “evil” when she looks under any dress in the life of the monk. Temptress, historical or family character she is always to be exorcised as presence.

15

Potencjał ekonomiczny kobiet na dolnym śląsku w xxi wieku. Analiza związku płci, wykształcenia i statusu na rynku pracy z perspektywy regionalnej

60%

Makuch M.

Studia Ekonomiczne

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2013

|

vol. 131

198-208

EN

This paper analyses the data indicating a degree to which the female potential is used in Lower Silesia in the 21st century. The basic statistical measures illustrating the women's economic activity (economic activity rate, employment rate, unemployment rate, the reasons of excessive passivity) constitute the subject of this research. The capital and economic potential of Lower Silesian women is presented here on the basis of statistical data related to education and learning. Currently, education and the acquired knowledge as well as skills are the basic building material of "human capital", which often determines material status, which in turn allows for social advancement. That is why, education is deemed as an unquestionable value. The data on the choice of education can serve as the grounds for forecasting the situation of young women entering the Lower Silesian labour market.

16

Księga Ruth - w kierunku nowego biblijnego feminizmu

51%

Graczyk W.

Teologia i Moralność

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2017

|

vol. 12

|

issue 2(22)

291-306

EN

The Book of Ruth is one of the shortest books of the Old Testament, but it gives the believer one of the most important truths of the Christian faith, that is, faith in Divine Providence. Through the history of simple women, Ruth and Naomi, the inspired author shows that God works in the daily routine of man in his intricate fate, which sometimes seems to contradict God’s goodness. The trust of Ruth and Naomi makes their common destiny illuminated by God, who acts not only in great and spectacular salvific events. The Lord reveals His presence in the world by the people who are sent to those who appear to be rejected by him. Women become figures of faith and trust in God. The article, based on the analysis of the Book of Ruth, shows a woman as an example of trust in Divine Providence. Woman’s trust turns out to be the basis of a close relationship with God, which a man can learn from his life partner. This kind of total devotion to God by a woman can also be a sign of God’s fidelity to every human being. So, based on the Book of Ruth, we can create a theory of some kind of biblical feminism that is perfectly morally healthy, because it is based on faith in God, His providence and love, and not on false faith in human capacities and abilities.

17

San Cesario di Arles e i suoi continuatori e il monachesimo femminile

48%

Degórski B.

Vox Patrum

|

2016

|

vol. 66

179-196

EN

The article presents the Western Women Monasticism in Gaul spread by Saint Caesarius of Arles and his followers. In 506 Saint Caesarius of Arles undertook the building of the Women Monastery of Saint John, which was finalized in 512. The first Abbess of the monastery was Saint Caesarius’ sister, Saint Caesaria. Saint Caesarius wrote the Rule for the monastery in 534. After Saint Caesaria, another Caesaria became Abbess and the monastery counted up to 200 nuns in those years. To Abbess Caesaria, Saint Liliola and Rusticula succeeded. The influence of Saint Caesarius on Monasticism in Gaul was relevant, thought the Rule had a greater impact in Provence. The history of the monastery of Saint Andrew at Villeneuve, near Avinione, is not widely attested: one chronicle reports that, in 586, a woman named Caesaria died in the monastery. Even fewer historical sources concern other women monasteries in Gaul. According to tradition, also the monastery of Saint Peter du Puy in Orange was founded by Saint Caesarius. In the VI century the Rules of Saint Aurelianus of Arles, Regula ad monachos and Regula ad virgines were written as well. Saint Aurelianus of Arles founded two monasteries in Arles: a women monastery (Saint Mary’s) and a men monastery (Saints Peter and Paul’s).

IT

Artykuł omawia łaciński monastycym żeński w Galii krzewiony przez św. Cezarego z Arles i jego kontynuatorów. W 506 r. Cezary rozpoczął budowę klasztoru żeńskiego św. Jana, która została ukończona w 512 r. Pierwszą jego ksienią została siostra św. Cezarego – św. Cezaria. Do klasztoru wstąpiło wiele dziewic i wdów. Cezary napisał dla nich regułę w 534 r. Następczynią św. Cezarii została inna Cezaria, zwana Młodszą. Mniszek w klasztorze było wówczas aż dwieście. Następną ksienią została św. Liliola, a później św. Rustykuła. Przed śmiercią Cezary chciał uczestniczyć w liturgii mniszek w klasztorze św. Jana i skierował do wspólnoty zachętę, by pozostała wierna regule. Wpływ Cezarego na monastycyzm galijski był wielki, choć „Reguła” odegrała większą rolę jedynie w Prowansji. Nie znamy dokładnie dziejów klasztoru św. Andrzeja z Villeneuve koło Awinionu. Jedna z kronik mówi, iż w 586 r. zmarła w nim niejaka św. Cezaria. Jeśli chodzi o inne klasztory żeńskie w Galii, to mamy na ich temat jeszcze bardziej skąpe wiadomości. Zachował się list Cezarego wysłany do pewnej ksieni, z którego można wnosić, iż była ona jego duchową córką i kierowała założoną przez niego wspólnotą mniszek. Według tradycji także klasztor św. Piotra du Puy w Orange został założony przez św. Cezarego na górze Eutropiusza. W VI w. powstały także „Reguły” św. Aureliana: Regula ad monachos i Regula ad virgines. Założył on w Arles dwa klasztory: żeński św. Marii i męski świętych Piotra i Pawła.

18

„Gazeta Podhalańska” Problematyka, zadania i funkcje

48%

Pigoń A.

Nowa Biblioteka. Usługi, Technologie Informacyjne i Media

|

2018

|

issue 1(28)

27-42

PL

W artykule opisano zawartość wybranych numerów „Gazety Podhalańskiej” – periodyku ukazującego się na Podhalu w latach 1913–1935 oraz 1946–1947. Autorka skupiła się przede wszystkim na treściach politycznych obejmujących ówczesne wydarzenia, ale też kultywowanie pamięci o dziejowo ważnych momentach (jak powstanie styczniowe czy uchwalenie Konstytucji 3 Maja). Przeanalizowała treści kulturalne zawarte w tekstach literackich publikowanych na łamach czasopisma oraz w artykułach popularyzujących utwory istniejące już na rynku wydawniczym. Ponadto przedstawiła obraz kobiety, jaki wyłania się z „Gazety Podhalańskiej”: z jednej strony przełamujący stereotypy, z drugiej jednak utrwalający je. Podkreśliła rolę pamięci i tradycji, do której dużą wagę przywiązywała zarówno redakcja pisma, jak i jego czytelnicy.

EN

The article describes the content of the selected issues of “Gazeta Podhalańska”, a periodical which appeared in the Podhale region in 1913–1935 and in 1946–1947. The author focuses above all on the political content, which involves current events but also the cultivation of memory about historically important events (such as the January Uprising or the adoption of the Constitution of 3 May 1791); and cultural events, which include both literary texts which were published in the periodical, as well as the popularisation of works which already existed on the publishing market. There is also a presentation of the image of woman which is revealed in the texts of the “Gazeta Podhalańska”: on the one hand, it breaks stereotypes, but on the other hand it solidifies them. The article emphasises the role of memory and tradition, to which great significance is attached by both the editors of the periodical and its readers.

19

O czym nie mówi Matka Polka. Zbylut Grzywacz kontra mit

48%

Kudelska D.

Roczniki Humanistyczne

|

2014

|

vol. 62

|

issue 4: Historia Sztuki

147-167

EN

The article presents the art of Zbylut Grzywacz in the context of his post-mortem exhibition in the Cracow National Museum in 2009. The subjects of the analysis are his paintings from the years 70’s and 80’s of the 20th century, presenting women through a simple rough treatment of human body form, without an academic idealization. The destruction of the form conforms to the deconstruction of the myth of a Polish Mother. It is due to the change of a social position of the heroines, who are given by Grzywacz the roles of the guardians of tradition, as well as to their mental and moral degradation. The artist uses an irony in showing his knowledge of the tradition of showing a human body in an academic nude (what he denies), in a Flemish art of showing torn animal meat (with the Rembrand’s reflection) and the Holbeinish tradition of the post-mortem decay (Christ in His Grave). One of the main themes in Grzywacz’s paintings is the loneliness, specially distinct in a representation of symbolically naked persons among insensible pedestrians. The Polish Mother – here doesn’t belong to any society. The explicitness and the picturesque materiality covers a certain “crack” in the world presented inside the hard to comprehend nowadays multitude of Grzywacz’s paintings. Behind the cover of the foreground tale, as one could think on the basis of the sketchbooks, there is a kind of an “unpresented world”, in which the author incessantly tells us about the pain of his existence with no anaesthetization by grotesque.

PL

Artykuł prezentuje twórczość Zbyluta Grzywacza w kontekście dużej pośmiertnej wystawy jego dzieł w Muzeum narodowym w Krakowie w 2009 r. Przedmiotem analizy są obrazy z lat 70. i 80. XX w. przedstawiające kobiety przez brutalnie szczere traktowanie materii ciał, bez akademickiej idealizacji. Destrukcji formy odpowiada dekonstrukcja mitu Matki Polki. Dzieje się to zarówno przez zmianę pozycji społecznej bohaterek, którym Grzywacz powierza rolę strażniczek tradycji jak i przez ich ograniczenia mentalne oraz moralną degradację. Malarz posługuję się ironią, grającą znajomością tradycji pokazywania ciała w akcie akademickim (co neguje), we flamandzkiej sztuce przedstawiania rozpłatanego mięsa zwierząt (wraz z refleksją Rembrandta ) oraz holbeinowskiej tradycji pośmiertnego rozkładu (Chrystus w Grobie). Jednym z głównych motywów obrazów Grzywacza jest samotność, szczególnie wyrazista w przedstawieniach symbolicznie nagich postaci wśród obojętnych ulicznych przechodniów. Matka Polka - tu nie należy do żadnej wspólnoty. Dosadność i obrazowa materialność przykrywa jakieś „pęknięcie” w świecie przedstawionym, wewnątrz trudnej dziś do ogarnięcia mnogości obrazów Grzywacza. Za tą tarczą pierwszoplanowej opowieści, jak można sądzić ze szkicowników znajduje się jeszcze jakiś „świat nieprzedstawiony”, świat, w którym autor nieustannie opowiada nam o swoim bólu istnienia bez znieczulenia groteską.

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