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Praktyka Teoretyczna
|
2019
|
vol. 34
|
issue 4
131-150
PL
W artykule zostały przedstawione możliwości zaistnienia nowomaterialistycznej estetyki wiersza. Każdy z analizowanych przykładów – poezja aktywna Ewy Partum, toy-art Adama Kaczanowskiego i słowno-fotograficzne archiwum Andrzeja Tobisa – ujawnia inne aspekty tej estetyki. Najogólniej jednak, nowomaterialistyczna estetyka powiązana została tu z transmedialnym horyzontem sztuki oraz z przeobrażeniami myślenia materialistycznego dokonanymi pod wpływem nieantropocentrycznej wyobraźni.
EN
The article discusses the possibilities of the emergence of a neo-materialistic aesthetics of the poem. Each of the analyzed examples-Ewa Partum’s active poetry, Adam Kaczanowski’s toy-art and Andrzej Tobis’s photographic archive-reveals different aspects of this aesthetics. The case of Partum shows that the material concreteness of poetry-today also associated with virtuality- requires other ways of perceiving / commenting / documenting the “poems” happening between the media. Active poetry consists in drawing the text (which eventually turns out to be a jigsaw made of letters) out of the formula of the finished object and making the medium of writing/language the material from which the object of artistic attention is “made”. I call Tobis’s project neo-materialistic, since it shows how we move from the human hybrid level we move to normalization and stabilization (and vice versa). Tobis seems to reach the moment when this normalization is actually happening and, at the same time, he shows levels of transformations, mutations and deviations. Kaczanowski “invents” for his poetry a medium different from the traditional record and the traditional form of the book. This principle of “invention” turns out to be very important, because it decides whether some materializations are poetic objects or not, without specifying any initial aesthetic, political and ideological criteria. In the most general terms this new-materialist aesthetics has been linked here with the transmedia horizon of art and the transformations of materialistic thinking made under the influence of the non-anthropocentric imagination.
EN
There has been no greater contrast of personality, biography, worldview, and lifestyle. And yet there is no end to similarities, proximities, even kinship; great was Górecki’s fascination with Szymanowski.First was the score of Beethoven’s Ninth, bought for the money earned by selling a ping-pong racket; but Górecki then spent his first savings on Chopin’s Impromptus and Szymanowski’s Mazurkas. He would recount later: “I still have these scores, and that is how my strange story begins: Beethoven’s Ninth Symphony, Chopin’s Impromptus and Szymanowski’s Mazurkas.”28 Yet apart from Górecki’s fascination with Szymanowski music and oeuvre, there is another link still. Both artists fell in love with Podhale, the Tatra Mountains and the culture of the region; so much that its main spa, Zakopane, became their second home. This went hand in hand with their fascination with the music of Podhale.The focal point for Szymanowski’s impact on Górecki brings together two masterpieces of sacred music: Stabat Mater and Symphony of Sorrowful Songs.Stabat Mater is one of Szymanowski’s few religious works; Górecki’s Sorrowful Songs are one of the many sacred works written both before and after the Symphony. Yet they are both instances of the highest artistry, of the apogee in their author’s creative achievements.Outside explicit examples of correlation between the work of Szymanowski and Górecki, there is an analogy between them of a more general nature. Taking into account the historical situation in which the two composers lived and worked, and the meanders of Polish music of the 20th centuries, the stylistic breakthrough that took place both in Szymanowski – before his Stabat Mater – and in Górecki – before his Third Symphony – was of tantamount import to establish their rank and their position in the history of Polish music.
PL
There has been no greater contrast of personality, biography, worldview, and lifestyle. And yet there is no end to similarities, proximities, even kinship; great was Górecki’s fascination with Szymanowski.First was the score of Beethoven’s Ninth, bought for the money earned by selling a ping-pong racket; but Górecki then spent his first savings on Chopin’s Impromptus and Szymanowski’s Mazurkas. He would recount later: “I still have these scores, and that is how my strange story begins: Beethoven’s Ninth Symphony, Chopin’s Impromptus and Szymanowski’s Mazurkas.”28 Yet apart from Górecki’s fascination with Szymanowski music and oeuvre, there is another link still. Both artists fell in love with Podhale, the Tatra Mountains and the culture of the region; so much that its main spa, Zakopane, became their second home. This went hand in hand with their fascination with the music of Podhale.The focal point for Szymanowski’s impact on Górecki brings together two masterpieces of sacred music: Stabat Mater and Symphony of Sorrowful Songs.Stabat Mater is one of Szymanowski’s few religious works; Górecki’s Sorrowful Songs are one of the many sacred works written both before and after the Symphony. Yet they are both instances of the highest artistry, of the apogee in their author’s creative achievements.Outside explicit examples of correlation between the work of Szymanowski and Górecki, there is an analogy between them of a more general nature. Taking into account the historical situation in which the two composers lived and worked, and the meanders of Polish music of the 20th centuries, the stylistic breakthrough that took place both in Szymanowski – before his Stabat Mater – and in Górecki – before his Third Symphony – was of tantamount import to establish their rank and their position in the history of Polish music.
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