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Rejestr rzeczy mijanych jako przyczynek do wyznań osobistych w relacji z podróży Teofili Morawskiej

100%
Kurządkowska B.
Prace Literaturoznawcze
|
2015
|
issue 3
183-195
EN
The article is trying to analyse the diary written by Teofila Morawska in the XVIII century and distinguish in it two aspects of narration typical of autobiographical writing, i.e. an external focaliser and an internal focaliser. The analysis made allows to affirm that this diary can be considered a certain step in the evolution of the genre of literature, in which it comes to gradual change of the main role of an external focaliser for the sake of an internal focaliser. The traveller’s priority was also to describe the surrounding area. However, numerous comments concerning this reality and reflections based on it give the opportunity to know the personality of a traveller, which was hidden before by the surrounding described.
2
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La pluralité des cultures : une menace pour l’ego

100%
Nkejabahizi J. C., Université nationale du Rwanda
Acta Universitatis Lodziensis. Folia Litteraria Romanica
|
2014
|
vol. 009
PL
Zamieszkujemy rozmaite miejsca, a nasze doświadczenia zmieniają się wraz z ekologicznymi, geograficznymi, historycznymi uwarunkowaniami. Powoduje to różnice pod względem wiedzy i umiejętności, stylów życia, wartości, które stanowią o kulturowej różnorodności. Kontakt pomiędzy ego a innymi stwarza poczucie zagrożenia, ponieważ wszystko, co pochodzi z innego kraju, wydaje się obce i groźne. To dlatego postrzegamy innych w negatywnym świetle. Potrzebujemy czasu, aby właściwie ich ocenić, a w konsekwencji zbliżyć się do nich i nauczyć się żyć obok. Ten proces, obserwowany już od czasów starożytnych Greków i Rzymian, nie był w stanie wykorzenić strachu prowadzącego do unikania „innych”, pomimo utworzenia takich pojęć jak tolerancja i dialog kultur. Pozostaje to wciąż dla ludzkości wyzwaniem, czemu dają świadectwo niektóre opowieści podróżnicze.
EN
We live in diverse places with variable experiences due to ecological, geographical, historical environment. That creates difference in terms of knowledge and skills, lifestyles, values, which constitutes cultural diversity. The contact between ego and others creates a feeling of insecurity because any foreign thing seems to be strange and threatening. This explains why we have always a negative view about others. We need a period of appreciation and recognition, for being closed with and learn a share living. This exercise which took place from Greeks and Romans Antiquity has not succeeded in exorcizing the fear and avoidance of others, despite the invention of some notions like tolerance and culture dialogue. That is still being a challenge for humanity as it is narrated by some travel accounts.
3
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O przeobrażeniach wizerunku Świętego Krzyża w XIX-wiecznych relacjach z podróży po Polsce

80%
Kurska A.
Hereditas Monasteriorium
|
2014
|
vol. 4
49-106
EN
The article is an attempt to present – with reference to geopoetics and geocriticism – how 19th century accounts of trips to the Świętokrzyskie Mountains depicted Święty Krzyż (Mount Holy Cross, also known as Łysa Góra or Łysiec). The author follows a chronological approach to show more clearly the evolution of the image of the place and to capture the factors which influenced its metamorphosis. To this end, she uses accounts by Julian Ursyn Niemcewicz, Klementyna Hoffmanowa, née Tańska, Bohdan Dziekoński, Kazimierz Władysław Wójcicki, Oskar Flatt, Jadwiga Łuszczewska (Deotyma), Julian Bartoszewicz, Franciszek Maksymilian Sobieszczański, Antoni Brykczyński, Władysław Zapałowski, Józef Siemiradzki, Tadeusz Dybczyński, Paweł Bolesław Podczaszyński, Władysław Sierakowski, Michał Elwiro Andriolli, Franciszek Kostrzewski as well as anonymous travellers whose works were published in 19th century periodicals. The author reveals three strategies used to create representations of Święty Krzyż in the travelogues. The most common strategy is associated with the use of mythical and historical stories concerning the location. Using a poetic language, they were supposed not only to “conceal” the ruins of the church and the monastery situated on Łysa Góra, but also to create a new image of Święty Krzyż and restore its significance. Another approach reveals a relation between the site with its cultural tradition, and nature, the land and its scenery. This applies particularly to accounts by Wójcicki, Dziekoński, Flatt and Łuszczewska, who present diametrically opposed images: from gloomy representations to an epiphanic vision of Święty Krzyż, illuminated by the blaze of the rising sun. The third strategy is associated with an attempt to describe and reconstruct the appearance of some places situated on Święty Krzyż as well as the architecture and the interior of the church and the monastery. It is also about presenting the attitude of the travellers who were rather inattentive in exploring the material world around them, concentrating instead on their spiritual experience.
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