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Rodzinne oswajanie traumy. Anegdota, humor, bagatelizowanie jako strategie opowiadania o powstaniu 1863 r.

100%
Bąbel A.
Napis. Pismo poświęcone literaturze okolicznościowej i użytkowej
|
2013
|
issue 19
89-109
EN
The article is a part of current "anniversary" discussion dedicated to the January Uprising and its consequences, however, it is attempted to discover its less typical image, often contrary to the established, not to say stereotypical vision of the national uprising and martyrdom. In the narratives often created for the members of its own family, written in private literature (of personal document), the relation of the events associated with the rebellion often appear surprising due to their sense of humour, and colourful anecdote, showing the reactions and experiences of the insurgents (like in the memoirs of Kazimierz Zienkiewicz), and self-irony, the ability to perceive the grotesque and the pragmatism of the Siberians (as in the memoirs of Jadwiga Prendowska, Władysław Zapałowski's diary, Leon Krupecki's letters). The aim of the text is primarily to show various ways of "disarming" the tragic experience by emphasizing their exoticism and comedy, or focusing on tiny problems of everyday life, which probably – as for individuals and families – constituted psychologically effective strategy of defence.
2
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Konferencja naukowa „Ks. Ludwik Ruczka (1814-1896) – Ojciec Sybiraków”. Kolbuszowa, 29 stycznia 2016 r.

100%
Walicki B.
Archiwa, Biblioteki i Muzea Kościelne
|
2016
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vol. 106
473-476
3

Norwid i sybiracy

80%
Gadamska-Serafin R.
Studia Norwidiana
|
2019
|
vol. 37
59-89
PL
Syberyjskie zsyłki przeorały świadomość Norwida już w latach gimnazjalnych (to jest 30. XIX w.), bowiem wtedy rozpoczęła się kolejna (po polistopadowej) ich fala. Temat zesłań i męczeństwa był często podejmowany przez Norwida w rozmowach i korespondencji z przyjaciółmi. Nawet pośród bliższych i dalszych krewnych (bądź powinowatych) poety nie brakowało ludzi dotkniętych wyrokami deportacji na Wschód (Józef Hornowski, Kleczkowscy, Konstanty Jarnowski). Lista Norwidowskich znajomych-sybiraków jest przerażająco długa: Karol Baliński, Maksymilian Jatowt (pseud. Jakub Gordon), Agaton Giller, Karol Ruprecht, Stefan Dobrycz, Andrzej Deskur, Bronisław Zaleski, Antoni i Michał Zalescy, Anna Modzelewska i jej brat, Aleksander Hercen, Piotr Ławrow. Zdarzały się też spotkania z zesłańcami bądź ich rodzinami przypadkowe (Aniela Witkiewiczówna, Aleksander Czekanowski). Norwid pilnie słuchał ustnych relacji tych, którzy powrócili, sięgał również po publikacje na tematy syberyjskie, ukazujące się od początku lat 50. (m.in. Gillera, Gordona, B. Zaleskiego). W swoich wystąpieniach i listach wielokrotnie zwracał uwagę na konieczność upamiętniania „wygnańców sybirskich” i udzielania im wsparcia – modlitewnego i materialnego, a także utworzenia Towarzystwa Syberyjskiego, „gdzie by dośrodkowały się wszystkie pojedyncze wycierpienia i zdobycze”. Otoczenie sybiraków opieką państwa i umożliwienie im powrotu do ojczyzny stało się nawet jednym z punktów Norwidowskiego projektu zasad ustrojowo-społecznych przyszłej Polski.
EN
The exiles to Siberia had a profound influence on Norwid’s consciousness already in his middle school years (i.e. in the 1830s) as the next wave (following the one after the failure of the November Uprising) began at that time. The subject of exile and martyrdom was often discussed by Norwid in conversations and correspondence with his friends. Even among the poet’s close and distant relatives, there were many people who were affected by the deportation to the East (Józef Hornowski, the Kleczkowski family, Konstanty Jarnowski). The list of Norwid’s friends who were deported to Syberia is horribly long: Karol Baliński, Maksymilian Jatowt (pseud. Jakub Gordon), Agaton Giller, Karol Ruprecht, Stefan Dobrycz, Andrzej Deskur, Bronisław Zaleski, Antoni and Michał Zaleski, Anna Modzelewska and her brother, Aleksander Hercen, Piotr Ławrow. There were also some occasional meetings with the exiled or their families (Aniela Witkiewiczówna, Aleksander Czekanowski). Norwid attentively listened to oral accounts of those who returned, he also read publications on Siberian themes published from the early 1950s (among others, by Giller, Gordon, B. Zaleski). In his speeches and letters he repeatedly drew attention to the necessity of commemorating the “Siberian exiles” and providing them with support – both spiritual and material – as well as establishing the Siberian Society, “where all single sufferings and conquest would come to balance”. Providing the exiled with state protection and enabling them to return to their homeland became even one of the points of Norwid’s project for the political and social principles of future Poland.
4
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Norwid and the exiles to Siberia

80%
Gadamska-Serafin R.
Studia Norwidiana
|
2019
|
vol. 37 English Version
61-95
EN
The exiles to Siberia had a profound influence on Norwid’s consciousness already in his middle school years (i.e. in the 1830s) as the next wave (following the one after the failure of the November Uprising) began at that time. The subject of exile and martyrdom was often discussed by Norwid in conversations and correspondence with his friends. Even among the poet’s close and distant relatives, there were many people who were affected by the deportation to the East (Józef Hornowski, the Kleczkowski family, Konstanty Jarnowski). The list of Norwid’s friends who were deported to Syberia is horribly long: Karol Baliński, Maksymilian Jatowt (pseud. Jakub Gordon), Agaton Giller, Karol Ruprecht, Stefan Dobrycz, Andrzej Deskur, Bronisław Zaleski, Antoni and Michał Zaleski, Anna Modzelewska and her brother, Aleksander Hercen, Piotr Ławrow. There were also some occasional meetings with the exiled or their families (Aniela Witkiewiczówna, Aleksander Czekanowski). Norwid attentively listened to oral accounts of those who returned, he also read publications on Siberian themes published from the early 1950s (among others, by Giller, Gordon, B. Zaleski). In his speeches and letters he repeatedly drew attention to the necessity of commemorating the “Siberian exiles” and providing them with support – both spiritual and material – as well as establishing the Siberian Society, “where all single sufferings and conquest would come to balance”. Providing the exiled with state protection and enabling them to return to their homeland became even one of the points of Norwid’s project for the political and social principles of future Poland.
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