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1
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Erinnerungsort Lublin – literarische Narrationen über die Stadt und ihre jüdischen Bewohner bei Alfred Döblin und Hanna Krall

100%
Pastuszka A., Pastuszka A.
Kwartalnik Neofilologiczny
|
2019
|
issue 1
2

Gwinejczyk na Alexanderplatz, czyli o możliwości zanieczyszczenia dominującej narracji

100%
Fiuk E.
Kwartalnik Filmowy
|
2021
|
issue 114 Zanieczyszczenie, brud, skaza
31-49
PL
Czy między życiem w Republice Weimarskiej i współczesnej Republice Federalnej Niemiec istnieją jakieś punkty styczne? Czy los niemieckiego robotnika, mieszkańca Berlina pod koniec lat 20. XX w. można porównać do egzystencji afrykańskiego uchodźcy mieszkającego w stolicy Niemiec dziś? I w końcu: czy możliwe jest takie uwspółcześnienie i remediatyzacja opowieści, by różnica czasowa (niemal sto lat) i medialna (książka – film) istniejąca między jej jedną i drugą wersją nie pozbawiła tejże opowieści uroku i mądrości, jednym słowem: sensu? Odpowiedź na wszystkie pytania brzmi: tak. Autorka analizuje podobieństwa i różnice między powieścią Berlin Alexanderplatz: Dzieje Franciszka Biberkopfa Alfreda Döblina (1929) i filmem Berlin Alexanderplatz Burhana Qurbaniego (2020) w kontekście wybranych wątków teorii postkolonialnej, determinizmu społecznego oraz kategorii abiektu i ofiary Thomasa Elsaessera.
EN
Are there any parallels between the life in the Weimar Republic and in present-day Germany? Is the fate of a labourer living in Berlin at the end of the 1920s comparable to the existence of an African refugee in the German capital today? And finally, is it possible to contemporize and to re-mediatize the story so that the time difference (almost a hundred years) and the media difference (book vs film) between its versions would not purge it of its charm and wisdom – in short, its significance? The answer to all these questions is: yes. The author of the article analyses similarities and differences between the novel Berlin Alexanderplatz by Alfred Döblin (1929) and the film Berlin Alexanderplatz by Burhan Qurbani (2020) in the context of postcolonial theory, social determinism, and the categories of the abject and victim introduced by Thomas Elsaesser.
3
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Modernity and the Jewish Stigma. Julian Tuwim, Alfred Döblin and Kurt Tucholsky: Biographies and Work

89%
Bednarczuk M., Ruhr-University Bochum S. D., monika.bednarczuk@rub.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
The paper deals with biographical, ideological and artistic links between Julian Tuwim, Alfred Döblin and Kurt Tucholsky. On the one hand, the basis of comparison are biographical similarities, the Jewish origin of those three writers, their family dramas, the experience of politically opressive school, the trauma of revolution or war, and the exile to name just a few. On the other hand, the article demonstrates the ways the modernity has influenced the attitudes and texts of Döblin, Tucholsky and Tuwim. While talking about modernity, the author focuses on such phenomena as secularisation and urbanisation processes, mass political movements, and new cultural challenges.Tuwim, Döblin and Tucholsky were born into assimilated Jewish families. Their perspective on the stereotypical Jews (the orthodox Jews as well as Jewish bankers or manufacturers) is marked with antipathy, or even contempt. The writers’ ambivalence towards the diapora and towards their own origin illustrate “Jewish self-hatred”; however, all three authors change their opinion on Jewry in the face of the growing anti-Semitic and Nazi danger, and especially the Holocaust. Döblin is proud of being Jewish after his visit to Poland in 1924, Tucholsky warns German Jews against the consequences of their passivitivy, and Tuwim publishes in 1944 his agitating manifesto We, Polish Jews. Last but not least, the three authors go into exile because of their Jewish ancestry and sociocultural activities. Therefore, it is no coincidence thatone cannot help having associations with Heinrich Heine: his biography can be interpreted as a prefiguration of a Jewish artist’s biography.Furthermore, Tuwim, Döblin and Tucholsky are notably sensitive to social questions, and their sensitivity to such issues results to some extent from their difficult childhood and youth. Especially significant seem in that respect family conflicts and the moving from city to city, since such experiences increase the feeling of loneliness and the vulnerability to depression. Nevertheless, Döblin, Tucholsky and Tuwim come with impetus into the cultural life of Germany and Poland and work in the areas of literature, cabaret (satire) as well as journalism. They share sympathy for the political left and fears of the orthodox communism. They are simultaneously advocates and ardent critics of great cities. They pay attention to new phenomena (the popularity of cars, the role of the press, the new morality) and react to them. Their aim is creating a culture which appeals to the masses and educates them in a non-intrusive way. However, the awareness of their own intellectual superiority imposes distance towards lower social groups. The distance stems, firstly, from the universal ambivalence artists feel towards the masses, and secondly, from the ideological moderation characteristic of petit bourgoisie and of the political centre. In general, Döblin, Tucholsky and Tuwim are idealists who hope for a humanitarian world which is impossible in the era of extrem political violence leading to the Holocaust.
4
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Nowoczesność i znamię żydowskości: biograficzno-ideowe uwikłania Juliana Tuwima, Alfreda Döblina i Kurta Tucholsky’ego

89%
Bednarczuk M., Katedra Slawistyki/Instytut Łotmana Uniwersytetu Ruhr w Bochum Niemcy (Seminar für Slavistik/Lotman-Institut G., Monika Bednarczuk – polonistka a. U. M. C.-S. w. L. s. t. g. H.-U. z. B. i. k. s. K. D. n.-d. z. g. n. U., monika.bednarczuk@rub.de
Acta Universitatis Lodziensis. Folia Litteraria Polonica
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2014
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vol. 26
|
issue 4
EN
The paper deals with biographical, ideological and artistic links between Julian Tuwim, Alfred Döblin and Kurt Tucholsky. On the one hand, the basis of comparison are biographical similarities, the Jewish origin of those three writers, their family dramas, the experience of politically opressive school, the trauma of revolution or war, and the exile to name just a few. On the other hand, the article demonstrates the ways the modernity has influenced the attitudes and texts of Döblin, Tucholsky and Tuwim. While talking about modernity, the author focuses on such phenomena as secularisation and urbanisation processes, mass political movements, and new cultural challenges. Tuwim, Döblin and Tucholsky were born into assimilated Jewish families. Their perspective on the stereotypical Jews (the orthodox Jews as well as Jewish bankers or manufacturers) is marked with antipathy, or even contempt. The writers’ ambivalence towards the diapora and towards their own origin illustrate “Jewish self-hatred“; however, all three authors change their opinion on Jewry in the face of the growing anti-Semitic and Nazi danger, and especially the Holocaust. Döblin is proud of being Jewish after his visit to Poland in 1924, Tucholsky warns German Jews against the consequences of their passivitivy, and Tuwim publishes in 1944 his agitating manifesto We, Polish Jews. Last but not least, the three authors go into exile because of their Jewish ancestry and sociocultural activities. Therefore, it is no coincidence thatone cannot help having associations with Heinrich Heine: his biography can be interpreted as a prefiguration of a Jewish artist’s biography. Furthermore, Tuwim, Döblin and Tucholsky are notably sensitive to social questions, and their sensitivity to such issues results to some extent from their difficult childhood and youth. Especially significant seem in that respect family conflicts and the moving from city to city, since such experiences increase the feeling of loneliness and the vulnerability to depression. Nevertheless, Döblin, Tucholsky and Tuwim come with impetus into the cultural life of Germany and Poland and work in the areas of literature, cabaret (satire) as well as journalism. They share sympathy for the political left and fears of the orthodox communism. They are simultaneously advocates and ardent critics of great cities. They pay attention to new phenomena (the popularity of cars, the role of the press, the new morality) and react to them. Their aim is creating a culture which appeals to the masses and educates them in a non-intrusive way. However, the awareness of their own intellectual superiority imposes distance towards lower social groups. The distance stems, firstly, from the universal ambivalence artists feel towards the masses, and secondly, from the ideological moderation characteristic of petit bourgoisie and of the political centre. In general, Döblin, Tucholsky and Tuwim are idealists who hope for a humanitarian world which is impossible in the era of extrem political violence leading to the Holocaust.
5
Publication available in full text mode
Content available

Modernity and the Jewish Stigma. Julian Tuwim, Alfred Döblin and Kurt Tucholsky: Biographies and Work

89%
Bednarczuk M.
Acta Universitatis Lodziensis. Folia Litteraria Polonica
|
2016
|
vol. 36
|
issue 6
69-98
EN
The paper deals with biographical, ideological and artistic links between Julian Tuwim, Alfred Döblin and Kurt Tucholsky. On the one hand, the basis of comparison are biographical similarities, the Jewish origin of those three writers, their family dramas, the experience of politically opressive school, the trauma of revolution or war, and the exile to name just a few. On the other hand, the article demonstrates the ways the modernity has influenced the attitudes and texts of Döblin, Tucholsky and Tuwim. While talking about modernity, the author focuses on such phenomena as secularisation and urbanisation processes, mass political movements, and new cultural challenges.Tuwim, Döblin and Tucholsky were born into assimilated Jewish families. Their perspective on the stereotypical Jews (the orthodox Jews as well as Jewish bankers or manufacturers) is marked with antipathy, or even contempt. The writers’ ambivalence towards the diapora and towards their own origin illustrate “Jewish self-hatred”; however, all three authors change their opinion on Jewry in the face of the growing anti-Semitic and Nazi danger, and especially the Holocaust. Döblin is proud of being Jewish after his visit to Poland in 1924, Tucholsky warns German Jews against the consequences of their passivitivy, and Tuwim publishes in 1944 his agitating manifesto We, Polish Jews. Last but not least, the three authors go into exile because of their Jewish ancestry and sociocultural activities. Therefore, it is no coincidence thatone cannot help having associations with Heinrich Heine: his biography can be interpreted as a prefiguration of a Jewish artist’s biography.Furthermore, Tuwim, Döblin and Tucholsky are notably sensitive to social questions, and their sensitivity to such issues results to some extent from their difficult childhood and youth. Especially significant seem in that respect family conflicts and the moving from city to city, since such experiences increase the feeling of loneliness and the vulnerability to depression. Nevertheless, Döblin, Tucholsky and Tuwim come with impetus into the cultural life of Germany and Poland and work in the areas of literature, cabaret (satire) as well as journalism. They share sympathy for the political left and fears of the orthodox communism. They are simultaneously advocates and ardent critics of great cities. They pay attention to new phenomena (the popularity of cars, the role of the press, the new morality) and react to them. Their aim is creating a culture which appeals to the masses and educates them in a non-intrusive way. However, the awareness of their own intellectual superiority imposes distance towards lower social groups. The distance stems, firstly, from the universal ambivalence artists feel towards the masses, and secondly, from the ideological moderation characteristic of petit bourgoisie and of the political centre. In general, Döblin, Tucholsky and Tuwim are idealists who hope for a humanitarian world which is impossible in the era of extrem political violence leading to the Holocaust.
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