Wyniki wyszukiwania - Biblioteka Nauki

1

Emigracje wyobrażone. Podmiot nomadyczny w „Писма до Гаустин” Georgiego Gospodinowa

100%

Pytlak M.

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nr 2

107-126

EN

This article is an attempt to read the cycle Писма и фотографии (Letters and photographs) of bulgarian writer Georgi Gospodinov (part of Писма до Гаустин) as the overall project, whose main idea is to "recover" the travel, to give it a new unusual dimension, by "losing way" in spaces designated by various sites of the foreign countries. Nomad, in opposite to Bauman's tourist or vagabond, is a traveler, for whom moving is not a goal in itself. Nomad is not homeless. He identifies with the place in which he resides, he explore it and leaves it (but not abandon). He has specific kind of respect for the land on which he settled (but not possessed). The metaphor of the nomad means free crossing of the broadly defined boundaries and a certain periodicity, originally associated with the cycle of nature and the seasons. The analyze of Gospodinov's Писма и фотографии shows that subject in Писма до Гаустин can be recognized as a nomadic.

2

Écrire et cartographier le nomadisme au XIXe siècle. L’exemple des Kalmouks

80%

Tellier V.

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nr 1

39-54

EN

This article proposes to reflect on the writing of nomadism by comparing three accounts of journeys made between 1797 and 1859 in Kalmyk territory: Voyage à Astrakan et au Caucase (Jan Potocki, 1797), Les Steppes de la mer Caspienne, le Caucase, la Crimée et la Russie méridionale (Xavier and Adèle Hommaire de Hell, 1843-1845), Voyage au littoral de la mer Caspienne and The Volga (Moynet, 1860, 1867). The article first evocates the question of the place from which the visual, auditory and intellectual experience of the traveller is established; it then questions the distance, physical and symbolic, which separates the travellers from those they meet on the way; it finally attempts to relate the movement of the nomad, on the one hand, to the movement of the traveller, on the other.

3

Образ номадизма в российской действительности

80%

Shlyakov A.

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tom 2

63-72

XX

The article reveals the specific features of nomadism on the basis of an analysis of the work of poststructuralists, social philosophers. These include the increase in the speeds and frequency of movements of material and virtual objects; blurring the line between Home and work due to the proliferation of the Internet; short duration and simulative interpersonal contacts; a change in the topology of a social space designed according to the principles of a smooth and rhizome space in metropolis, which leads to a nonstop movement. It has been established that in Russian reality manifestations of nomadism can be found in the design and use of spaces of large cities, in the motorization of the population, the development of international and domestic tourism, as well as the emergence of the phenomenon of digital nomads.

4

Migracje terytorialne i tekstualne – rekonesans

70%

Dajnowski M.

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2014

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tom 5

EN

This article is a review of the book "Poetyka migracji" [The Poetics of Migration] edited by Przemysław Czapliński, Renata Makarska and Marta Tomczok (Wydawnictwo Uniwersytetu Śląskiego, Katowice 2013). This post-conference volume is of transcultural nature (contains texts of Polish and German authors), and focuses around the issues of the metamorphosis of the phenomenon of emigration into the phenomenon of migrationality. The review, beside the summary of a part of the content of the volume, includes conclusions concerning the importance of theoretical models proposed there and the universalizing role of the term “migration” in anthropologically oriented humanities.

5

Urianchajowie - pasterze "pępowiną związani z Ałtajem". Krajobraz jako źródło tożsamości mongolskich nomadów

60%

Szmigielska K.

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tom 99

231-251

EN

Nomads are often perceived as people who do not have their own place in the world and who would nowhere feel at home because their home is in constant movement. However, starting from the analysis of the spatial practices within ‘the shepherd’s landscape’, in this article I point out that for Uriankhai people – nomads living in the Mongolian Altai – moving is such a kind of travelling that de facto is not travelling. Here, we are dealing with movement, which actually could be called ‘lack of movement’ because it is based on a constant circulation within one space that is called Altaj Delchij (the World of the Altai). From the statements given by Uriankhai people, Altaj Delchij could be analysed on two levels: as a mountain range (high, majestic mountains with snow-capped peaks) and as a powerful ‘force’ or a ‘spiritual entity’. What is crucial is the fact that the relationship between nomads and Altaj Delchij becomes a source of what I characterise as ‘Uriankhai identity’. It should be emphasised that Uriankhai people remain bound to Altai ‘by an umbilical cord’. This unusual relationship generates a unique sense of community and interdependence between people, place, and various entities and beings that inhabit ‘the Altai landscape’.

6

Współczesny (neo)nomadyzm a edukacja kulturowa

60%

Szubert M.

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nr 6 "Edukacja kulturowa. Ujęcie monograficzne"

202-213

EN

The aim of the article is to notice the cultural-cognitive character of the contemporary travel. Chasing the exotic, understood as a trial to save the authentic, has gained much strength in the world threatened by cultural unification. The vision of the world not touched by the Western culture has become a perfect selling material. This trend has been confirmed by incredibly popular traveling programs, as well as a rich and original offer of the traveling agencies, tempting clients with meeting the world of the Masai, Hamer or Mursi tribes. In the age of globalization the cultural tourism is an important alternative to mass travel, mainly aimed at entertainment.

7

Między narodami, między kulturami, między językami, między gatunkami. Bory Ćosicia Dnevnik apatrida

60%

Ślawska M.

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tom 162

25-37

EN

This article concerns the issue of internationality, interculturalism and various forms of nomadism present in Bora Cosić’s Dnevnik apatrida. The first kind of writer’s nomadism (national-ethnic nomadism) is conditioned by his origin. Cosić grew up in amixed Croatian-Serbian community. He was born in 1932 in Zagreb, in a family of Croatian Serbs and when he was five years old he moved to Belgrade where he lived for the next sixty years. There is also acultural nomadism linked to Cosić’s origin, and more specifically, his cultural and literature background. The author circulates like atrue nomad between Serbian and Croatian literature and he is not firmly rooted in either of them. Cosić’s nomadic consciousness is expressed by the language. Thewriter writes in Serbian language with alot of Croatian additions and he is constantly in the process of a language ‘transit’. It may be noted that the author interchangeably uses the ekavian and ijekavian dialect in Dnevnik apatrida maintaining multilingualism to be understood not only linguistically, but also culturally. The fourth kind of nomadism, avery important one for Cosić’s creation, is an artistic-aesthetic nomadism. In his writings, the author combines various elements, uses citation and familiar themes and motifs thus leading an intercultural dialogue with other writers and their works. In Dnevnik apatrida the writer has included many quotes from In search of lost time by Marcel Proust and used them asconstantly topical comments on the socio-political situation in the former Yugoslavia. In addition, the writer’s texts are on the verge of avariety of literary genres. Cosić undertakes akind of playing with forms, conventions and other models of literary expression.

8

Strangers "par excellence". Arabs in the Neo-Assyrian Royal Inscriptions

60%

Münnich M.

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nr 2

291-310

EN

The basic questions posed in the article were: what characteristics caused Arabs to be perceived by the elites of the Neo-Assyrian Empire as strangers, and whether such classification resulted in their treatment differently from other peoples? Neo-Assyrian royal inscriptions and correspondence with the court were analysed to answer these questions. On this basis, three features that together are unique only to Arabs were distinguished: nomadism, camel farming and the presence of queens. These traits are unique to Arabs, so they are strangers par excellence from Assyria’s perspective. Interestingly, these features generally do not result in exceptional treatment. Only in a situation of conflict and defeat of the Arabs can one perceive their specific treatment, marked by exceptional cruelty even for Assyrians. For example, mainly Arab rulers were chained along with wild animals to the gates of the Assyrian capital. Moreover, only Arab women were subjected to tearing unborn children out of their wombs. This shows that Arabs were treated as half-humans against whom the most heinous crimes could be committed because Assyrians were not bound by the standards applicable to other peoples.