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Postsekularyzm jako sposób reanimacji lektury postkolonialnej? O granicach i paradoksach secular criticism

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Mitek-Dziemba A.

ER(R)GO: Teoria – Literatura – Kultura

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2018

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nr 37

EN

Alina Mitek-Dziemba Faculty of PhilologyUniversity of Silesia in KatowicePoland Postsecularism as a Way of Reanimating Postcolonial Reading Practices. On the Limits and Paradoxes of Secular Criticism Abstract: Even though it is difficult to imagine a phenomenon more closely intertwined with the processes of colonization and decolonization than secularism, there are scant references to it in the postcolonial writing and accompanying critical theory. The critics’ reticence seems hardly justifiable considering the fact that secularization processes have been in the centre of the hottest political and ideological debate for more than a decade now, while their critical 170 examination and evaluation appears inevitable due to the ongoing process of undermining the historical view of the religious vs secular divide by alternative ways of ordering the public space in non-Western societies, especially as the latter have also become, on the immigrants’ arrival and vocal presence, a powerful factor in the political game played out within Western countries. As the violent course of events after 9/11 has prompted most of the postcolonial critics to perceive Western democracy and secularism in the black-and-white mode by inscribing it in the Eurocentric and colonial framework, the secular-religious opposition has become one of the postcolonial studies’ fundamental dichotomies that it seeks to transgress and overcome, even though the attempt may well be in vain. Consequently, the term “postsecular,” despite all the subtlety with which it was introduced into the fields of philosophy, theology, sociology and literature, has come to indicate a posture of critical aversion to the secularist order as quintessential for the Western modernity and Enlightenment project and opting for the radical division between the public reason and the need for faith. The aim of the article is thus to examine the meanings ascribed to the terms such as “postsecularism” and “postsecular spirituality” in postcolonial theory, as well as to evaluate the attempts at their application to the field of literary studies. Keywords: postcolonialism, postsecularism

PL

For an abstract in English, scroll downAlina Mitek-DziembaWydział FilologicznyUniwersytet Śląski w KatowicachPostsekularyzm jako sposób reanimacji lektury postkolonialnej? O granicach i paradoksach secular criticismAbstrakt: Mimo iż trudno wyobrazić sobie zjawisko, które byłoby mocniej splecione z procesami kolonizacji i dekolonizacji niż sekularyzm, liczba odniesień do niego w postkolonialnym pisarstwie i wypracowanej przezeń teorii krytycznej jest raczej szczupła. Ta krytyczna małomówność wydaje się być trudna do uzasadnienia, jeśli zważy się na fakt, że procesy sekularyzacyjne od ponad dekady sytuują się w ogniu najgorętszych polityczno-ideologicznych debat, zaś ich krytyczny ogląd i przewartościowanie jawią się jako nieuchronne w obliczu zakwestionowania historycznego paradygmatu rozdziału religii i tego, co świeckie przez alternatywne sposoby porządkowania przestrzeni publicznej w niezachodnich społeczeństwach, zwłaszcza gdy te ostatnie stają się, wraz z obecnością imigrantów, istotnym czynnikiem kulturowej gry także w krajach Zachodu. Wraz z gwałtownym rozwojem wydarzeń po 9/11, który większości postkolonialnych krytyków narzucił czarno-białą optykę wpisywania demokracji i sekularyzmu w eurocentryczne (a więc kolonialne) ramy, opozycja sekularne-religijne stała się jedną z fundujących postcolonial studies dychotomii, które usiłują one przekroczyć, zdając sobie sprawę z niemożności tego przedsięwzięcia. Określenie „postsekularny” natomiast, mimo wszystkich subtelności, jakie towarzyszyły wprowadzaniu tego terminu w obszarze filozofii, teologii, socjologii i literatury, dla wielu rzeczników postkolonializmu zaczęło po prostu sygnalizować postawę krytycznej niechęci wobec sekularystycznego porządku, uznanego za kwintesencję zachodniej nowoczesności i programu Oświecenia, a opowiadającego się za dokonaniem gwałtownego cięcia pomiędzy publicznym rozumem i potrzebą wiary. Celem artykułu jest zatem zbadanie znaczeń przypisywanych postsekularyzmowi i duchowości postsekularnej w myśli postkolonialnej, oraz ocena prób literaturoznawczego zastosowania tych kategorii.Słowa kluczowe: postsekularyzm, postkolonializm Postsecularism as a Way of Reanimating Postcolonial Reading Practices. On the Limits and Paradoxes of Secular Criticism Abstract: Even though it is difficult to imagine a phenomenon more closely intertwined with the processes of colonization and decolonization than secularism, there are scant references to it in the postcolonial writing and accompanying critical theory. The critics’ reticence seems hardly justifiable considering the fact that secularization processes have been in the centre of the hottest political and ideological debate for more than a decade now, while their critical examination and evaluation appears inevitable due to the ongoing process of undermining the historical view of the religious – secular divide by alternative ways of ordering the public space in non-Western societies, especially as the latter have also become, on the immigrants’ arrival and vocal presence, a powerful factor in the political game played out within Western countries. As the violent course of events after 9/11 has prompted most of the postcolonial critics to perceive Western democracy and secularism in the black-and-white mode by inscribing it in the Eurocentric and colonial framework, the secular-religious opposition has become one of the postcolonial studies’ fundamental dichotomies that it seeks to transgress and overcome, even though the attempt may well be in vain. Consequently, the term “postsecular,” despite all the subtlety with which it was introduced into the fields of philosophy, theology, sociology and literature, has come to indicate a posture of critical aversion to the secularist order as quintessential of the Western modernity and Enlightenment project and opting for the radical division between the public reason and the need for faith. The aim of the article is thus to examine the meanings ascribed to the terms such as “postsecularism” and “postsecular spirituality” in postcolonial theory, as well as to evaluate the attempts at their application to the field of literary studies.Keywords: postsecularism, postcolonialism

2

SOCIOLOGY OF EMOTIONS: Collective Memory – Who owns the past?

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Mazurek-Janasik M.

Miscellanea Anthropologica et Sociologica

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2016

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tom 17(4)

95-106

EN

When defining memory, we may look at it as a multiphase process or as a quality of a particularperson. What is most interesting is the fact that several individuals might have different memories of the same event. Past events, significant ones (or perceived as such)from the point of view of a community, become part of the oral or written history. It isnot important for memories to be based on actual events, just that the community sharesa belief in their authenticity. This same mechanism applies to their interpretation: it isonly important that a community interprets events in the same way. This is one of thecrucial elements bonding the community together. Collective memory is a part of cultureand it uses its own criterion for truth: true is what society decides to be true, not necessarilywhat is true according to historical facts. Collective memory involves two psychologicalmechanisms which are worth exploring: the subjective interpretation of events andthe collective system of meanings. Ethnic minorities create their own concepts of socialworlds, and they also create specific interpretations of historical events. It must be notedthat in modern times, when minorities do not live in isolated enclaves, they must maintainequilibrium between two worlds: their own and the one of the dominant group. The dominantmajority has at its disposal the public and mandatory educational system, as well asthe media and cultural institutions, often subsidized by the state. It is in the interest of theminority to reach a situation in which it can in its own culture.

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Wielokulturowe estetyki w dyskursie publicznym w Polsce. Próba postkolonialnej interpretacji

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Popow M.

Kultura-Społeczeństwo-Edukacja

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2015

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tom 8

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nr 2

141-163

PL

The aim of my paper is to present the concept of postcolonial aesthetics, as well as to analyse the phenomena of multicultural aesthetics in public discourse in Poland. In my work the sociological perspective is accompanied with pedagogical one. I point out that aesthetics may be considered as space for identity formation. While analysing multicultural aesthetics in Polish public discourse, I focus on several phenomena. First, I describe invisibility of multicultural aesthetics in art discourse, as well as in educational discourse, and analyse the representations of multicultural aesthetics. I reconstruct the discourse of superiority of The Global North civilisation, and a parallel discourse of primitivism of the Global South. Next, I describe the proces ses of commercialisation and folklorization of multicultural aesthetics occurring in public sphere, especially in mass culture. Finally I reconstruct types of identities formed in the analysed material. The papers concludes with reference to Edward Said's demand for a constant critical reading o f culture.

4

Modernity, (Post)Modernism and New Horizons of Postcolonial Studies. The Role and Direction of Caribbean Writing and Criticism in the Twenty-First Century

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Penier I.

International Studies. Interdisciplinary Political and Cultural Journal

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2012

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tom 14

23-38

EN

My article will take issue with some of the scholarship on current and prospective configurations of the Caribbean and, in more general terms, postcolonial literary criticism. It will give an account of the turn-of-the century debates about literary value and critical practice and analyze how contemporary fiction by Caribbean female writers responds to the socioeconomic reality that came into being with the rise of globalization and neo-liberalism. I will use David Scott’s thought provoking study-Refashioning Futures: Criticism after Postcoloniality (1999)-to outline the history of the Caribbean literary discourse and to try to rethink the strategic goals of postcolonial criticism.

5

Kolonialna mimesis: od „dzikiego” do proletariusza. Antropologia Michaela Taussiga w perspektywie Benjaminowskiego mesjanizmu.

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Urbaniak S.

Nowa Krytyka

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2016

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nr 37

99-117

EN

Michael Taussig is a contemporary anthropologist, whose main interest lay in South-American peasentry and it’s relevence to world’s capitalist system. His writings deal with problems which are the goals of so-called „postcolonial theory” but to this day it wasn’t clearly reconsidered. My aim is to re-think the Taussigian „culture of death”/”space of death” concepts in perspective of Walter Benjamin’s messianic theory, but to do it with accordance to the question: what could postcolonial theory learn from it? It is important to rewrite the history of postcolonial theory, but with being aware of falling into one of two main aporias: marxism and postmodernism. The shamanic ritual opens for us a space from where the dead are calling the living and thus, transcends any material culture into some kind of endless passage of ancestors.

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Postzależnościowy wymiar dyskursu medialnego na przykładzie publicystyki „Gazety Wyborczej” i „Rzeczpospolitej”

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Olechowski K.

Komunikacja Społeczna. Czasopismo elektroniczne

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2014

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nr 2(10)

42-69

PL

Niniejszy artykuł stanowi próbę zastosowania teorii postkolonialnej do badania dyskursu medialnego, z uwzględnieniem kontrowersyjności samej teorii przenoszonej na grunt polski, a także pamiętając, że w pierwotnym założeniu stosowana jest ona do badań literaturoznawczych. Prezentowane analizy opierają się na przyjęciu postkolonializmu z jego zasadniczym przesłaniem emancypacyjnym, a także potraktowaniu gatunków publicystycznych jako form zbliżonych do literatury.

EN

The article is an attempt to apply the postcolonial theory to the media discourse study, including the controversy of the theory itself transferred to the Polish ground, and keeping in mind that primarily this theory is applied for literature research. The presented analysis is based on the adoption of post-colonialism with its fundamental message, emancipation, and the treatment of journalistic genres as forms similar to the literature.

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Postkolonialno-autochtoniczny paradygmat badań społecznych nad wielokulturowością w perspektywie pedagogicznej

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Kubinowski D.

Pogranicze. Studia Społeczne

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2015

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tom 25

197-208

EN

The author shortly presents a new paradigm of social research on multiculturality as called the postcolonial indigenous paradigm. He bases in this presentation on the book by Bagele Chilisa, professor at the University of Botswana who is researcher represented this paradigm and author of methodological monograph under the title Indigenous research methodologies (2012). Postcolonial indigenous paradigm is synergy and transgression of three known paradigms in social sciences as means: critical theory, constructive, and participative ones. The author asks for possibility of using postcolonial indigenous paradigm in social research on multiculturality in Poland. His answer to this question is an exemplification of research project concerning problems of the Roma education in Polish schools. He proposes looking for new political concepts and practical solutions of problems of multiculturality with regards to ideas of postcolonial indigenous paradigm.

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Obrazy miast afrykańskich w twórczości postkolonialnych pisarzy

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Poręba I.

Academic Journal of Modern Philology

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2021

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nr 11

153-166

EN

Representations of postcolonial African cities in contemporary literature, analysed from the perspective of postcolonial studies, allow the researcher to observe a number of phenomena: a polarization of attitudes towards the areas inhabited by literary characters, a dichotomous stratification of space, an awareness of the colonial past or deliberate actions suppressing reminiscences of colonialism, as well as the labile characteristics of the cities, with their transformations, degenerations and performativity (e.g. in the context of street names, or in the case of conceptualizing the boundaries of African countries during the Berlin Conference). These themes have been interpreted as part of a review of urban literary forms. The aim of the analysis was also to indicate the possibilities of further research on cities within postcolonial theory, which has hitherto focused rather on the issues of nativity and images of the village.

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Berlin i Niemcy w dwóch adaptacjach filmowych powieści Alfreda Döblina Berlin Alexanderplatz

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Nowakowski J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2023

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nr 44

49-68

EN

The subject of this paper is the image of Berlin and Germany that emerges from two film adaptations of the novel Berlin Alexanderplatz. The first one, a 1980 TV series by Rainer Werner Fassbinder, closely follows the letter and spirit of the original 1929 novel; we see a faithful recreation of the material world and the mindset of German society in the final years of the Weimar Republic. In the second one, a 2021 cinema production by Burhan Qurbani, the plot is modernised. The main context of the film is the plight of refugees and economic migrants in contemporary Germany and the problems portrayed are linked to issues of race and post-colonialism.

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Tożsamość i wolność w perspektywie postkolonializmu w Mimesis Pawła Huellego

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Palian-Kobiela E.

Postscriptum Polonistyczne

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2015

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nr 1(15)

201-208

EN

The aim of this work is to interpret – by means of the postcolonial strategy of reading – a short story titled Mimesis, published in Paweł Huelle’s collection: Opowieści chłodnego morza. This kind of interpretation reveals a choice of new perspectives, aiming at the healing of trauma by explaining the symptoms and revealing hidden facts. In Mimesis by Huelle, this happens due to the character’s narration. The author of the article presents a process of the characters identity creation during their encounters with different cultures (Huelle exemplifies a multicultural mosaic in his short story). All the way through the imagery of the charac-ters, the author of the article enhances the main axiological features and describes the pro-cess of identity creation, thus an act of liberating oneself from restrictions of one’s own culture.

11

Orientalising the Occident? Portrayals of the Welsh in ‘The Indian Doctor’

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Macmillan C.

Romanian Journal of English Studies

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2013

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tom 10

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nr 1

27-34

EN

This paper seeks to analyse the portrayal of the Welsh characters in the popular 2010 BBC television comedy drama The Indian Doctor

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SOCJOLOGIA EMOCJI: Pamięć – mniejszości vs większości – czyli do kogo należy przeszłość (na przykładzie Kaszubów)

100%

Mazurek-Janasik M.

Miscellanea Anthropologica et Sociologica

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2016

|

tom 17(4)

95-106

PL

Ostatnio zarówno w naukach społecznych, jak i humanistycznych można zauważyć bardzoduże zainteresowanie pamięcią, w tym pamięcią zbiorową. Zasadniczą kwestią, którąchcę przedstawić w niniejszym tekście, jest ukazanie relacji pomiędzy pamięcią opowiadanąz hegemonicznego punktu widzenia dominującej większości a mniejszością, którejopowieść o przeszłych wydarzeniach niekoniecznie musi być/jest spójna z tą wersją. Ponadtonależy się zastanowić, do kogo pamięć należy, czyja jest pamięć zbiorowa, kto – jeśliw ogóle – odpowiada za to, co pamiętamy (ale też i za to, czego pamiętać nie chcemy/nie musimy). Historia oddolna czy też subaltern (podrzędnych) jest równorzędną historiąw czasach demokracji, w czasach, gdy naród stał się społeczeństwem obywateli. Historięma naród, pamięć ma społeczeństwo. Równie ważne są miejsca pamięci (lieu de mémoire),których znaczenie podkreśla Pierre Nora (1974, 2011) (por. Szpociński 2008).

13

Pożegnanie z imperium? Użyteczność teorii postkolonialnej w badaniach nad współczesną ukraińską prozą kobiecą

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Radecka A.

Slavia Occidentalis

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2016

|

nr 73/2

133-145

PL

Farewell to Empire is not a one-off act but an extremely complex process that has lasted many years. The decolonisation and de-Sovietisation of Ukrainian society is possible only by overcoming the mental effects of colonialism. Existence from revolution to revolution, and in consequence from revolution to war, was an experience shared by at least three generations of Ukrainian writers. However, each generation has either had different experiences with the previous political system, or none at all. Yet their lives are now connected with it through the experiences of previous generations. In the case of the contemporary analysis of Ukrainian women’s prose, the postcolonial perspective, combined with gender studies and a feminist critique, provides an extensive theoretical background for distinguishing the consequences of colonial/totalitarian practices and resistance strategies. In these narratives, women are the subjects and they speak in their own names. By analysing the literary representations of female figures who have contributed to the literary development of the independent state since the 1990s, the women can recreate their roles in creating modern Ukrainian statehood, shaping an independent society, or, on a micro scale, recreating their path to (re)constructing their own identity.

14

Orient w fabularnym polskim filmie powojennym. Rekonesans

89%

Nowakowski J.

Porównania

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2013

|

tom 13

167-178

EN

In this paper, I intended to analyse Polish feature films devoted to three central categories: orientalism, postcolonialism and the clash of cultures (civilizations). This article presents the Polish cinema in the following three areas and types. First of all, there are works which show an exotic, oriental space. Secondly, there are films with a hero who is a stranger and an enemy. Finally, in the newest films the protagonist – a new comer from the East – becomes accepted and understood.

PL

Artykuł analizuje obecność wątków orientalnych (blisko- i dalekowschodnich) w polskim filmach fabularnych zrealizowanych po II wojnie światowej w perspektywie takich pojęć jak: orientalizm, postkolonializm i zderzenie kultur. Wynika z tych obserwacji, że obecność tych wątków w naszym kinie jest wciąż skromna, choć po przełomie politycznym z 1989 roku jest ich nieco więcej. Grupuje omawiane filmy w trzy typy: pokazujące egzotykę przestrzeni rodem ze Wschodu, przedstawiające bohatera który jest obcym i wrogiem oraz te, w których przybysz ze Wschodu zaczyna być rozumiany i akceptowany, co ma miejsce w utworach najnowszych.

15

Ulisses Jamesa Joyce’a i Moscoviada Jurija Andruchowycza w horyzoncie mitologicznym

88%

Świetlicki M.

Slavica Wratislaviensia

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2012

|

tom 156

35 - 50

EN

Since its release in 1922, James Joyce’s Ulysses has been a matter of controversy. In the last fifty years the critical reception of the novel has changed considerably. Even though Ulysses was named the best English-language book of the 20th century by the Modern Library, its initial reviews were mostly lukewarm. Inspired by Homer’s The Odyssey, Joyce’s text was seen as vulgar and badly written. Yuri Andrukhovych’s second novel The Moscoviad also caused controversy when it was published in Ukraine in 1994 in a popular literary magazine “Chetver.” The Moscoviad was perceived as scandalous, boring and unoriginal. However, when the novel was translated into other languages its critical reception was very positive; the protagonist named Otto von F. was compared to some of the classical literary protagonists, such as Dante and Odysseus. Although James Joyce’s and Yuri Andrukhovych’s novels show one-day journeys of typical everymen — a Soviet Ukrainian man in the heart of the empire and an Irish Jew in Dublin — they both heavily rely on Odysseus’ heroic adventures. In my paper I show the similarities and differences between the novels by comparing them to the classical myth of Odysseus. Homer’s The Odyssey is treated as a source of the universal theme of homo viator, a constantly travelling man, in European literature. Moreover, by comparing Joyce’s Dublin to Andrukhovych’s Moscow I prove that the unusual depiction of both capital cities is caused by the need to demythologize the Soviet Union and the British Empire.

16

Michael Powell’s The Thief of Bagdad and Abbas Kiarostami’s A Taste of Cherry: Two Faces of Orientalism

88%

Weber A. S.

Acta Universitatis Sapientiae, Film and Media Studies

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2013

|

tom 6

|

nr 1

91-108

EN

British director Michael Powell (1905-1990) and Iranian director Abbas Kiarostami (1940-) share several technical similarities in their filmmaking, most notably an interest in the visual language of still photography, painting and other visual arts, specifically light and colour. They also often comment on the art of film-making and the subject position of the audience as voyeur within their films. With respect to Orientalism - the philosophical and cultural construction that the West overlaid on the East - Powell and Kiarostami can be profitably compared. Powell appears to have accepted uncritically the notion that the East could be characterized by exotic and sensuous otherness, an attitude that is revealed in his approach to The Thief of Bagdad (1940) as escapist fantasy and Black Narcissus (1946) as a farewell to India. Kiarostami, on the other hand, a “real Oriental,” not only rejected the Orientalist paradigm (while simultaneously drawing on its original language and symbols), but also refused to respond to it in the way that other Muslim artists, particularly in the post-Iranian Revolution period, consciously attempted to build a nonwestern cinematic art. His Taste of Cherry (1997), however, does draw on some of the same cultural elements that were borrowed and distorted by the European intellectuals who promulgated the Orientalist and postcolonial world-view

17

The Question of Responsibility: (De-)Peripheralising Rural Spaces in Post-Socialist Estonia

88%

Plüschke-Altof B.

European Spatial Research and Policy

|

2017

|

tom 24

|

nr 2

59-75

EN

Recent studies on socio-spatial polarization and post-socialist spaces increasingly propose the use of postcolonial theory. Following this proposal, the paper attempts to make the decolonial approach fruitful for studying the crucial role that discourses play for rural peripheralisation processes in post-socialist Estonia. It shows that the Estonian discourses on peripheries manifest in a struggle between neoliberalism and interventionism as two competing regional development models that promote either self- or state responsibility for dealing with peripheralisation. Despite their differences, both models build on the same notion of modernity, as the colonial history associated with socialist modernity renders alternative models obsolete.

18

Wioska Operowa Christopha Schlingensiefa i Diébéda Francisa Kéré

88%

Bednarek K.

Didaskalia. Gazeta Teatralna

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2021

|

nr 163/164

106-134

EN

The article Christoph Schlingensief’s and Diébédo Francis Kéré’s Opera Village aims to familiarise Polish readers with the Opera Village in Laongo, Burkina Faso that has never been described in the Polish theatrical and academic environment before. This is why the origin of the idea, the modification of the plan, the stages of construction and the impact on the local community are discussed in detail. The idea and involvement of Christoph Schlingensief was crucial, but one cannot underestimate the contribution of Burkinabé architect Francis Kéré either, who brought his broad architectural knowledge and helped build the relationship with local people.

19

Postkolonialismus in den Regionalwissenschaften. Prußen-Motive in der Literatur

88%

Kuzborska A.

Przegląd Wschodnioeuropejski

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2022

|

tom 1

237–249

EN

The focus of the literary post-colonial discourse in this article is Claudius Crönert’s novel on Herkus Monte “Die Herren der Schwerter”, published in 2011, which distances itself from the old Prussian topoi and, instead, creates a new post-colonial reality. The article deals with the problem of postcolonialism and its absence in the context of Prussian research. As a theory, postcolonialism is still shaped by Eurocentric notions of a foreign discourse that mostly focuses on former colonies in far-flung parts of the world, which is illustrated here by a text by Walter Benjamin. The multi-coded past of Prussia is discussed in my contribution on the basis of the change from colonial discourse to post-colonial discourse. The reception of the pre-colonial times of the Baltic tribes is presented in the journal Adrastea on the basis of Herder’s latest work, specifically his reflections on the ‘ancestors’ of Prussia.

20

THREE MUSEUMS OF THE ART OF THE PACIFIC AND THE FAR EAST – POSTCOLONIAL, MULTICULTURAL AND PROSOCIAL

88%

Jasiński A. , Jasińska A.

Muzealnictwo

|

2019

|

tom 60

16-32

EN

Three museums of the art of the Pacific and the Far East are described in the paper: Singapore National Gallery, Australian Art Gallery of South Wales in Sydney, and New Zealand’s Auckland Art Gallery Toi o Tāmaki. The institutions have a lot in common: they are all housed in Neo-Classical buildings, raised in the colonial times, and have recently been extended, modernized, as well as adjusted to fulfill new tasks. Apart from displaying Western art, each of them focuses on promoting the art of the native peoples: the Malay, Aborigines, and the Maori. Having been created already in the colonial period as a branch of British culture, they have been transformed into open multicultural institutions which combine the main trends in international museology: infrastructure modernization, collection digitizing, putting up big temporary exhibitions, opening to young people and different social groups, featuring local phenomena, characteristic of the Pacific Region. The museums’ political and social functions cannot be overestimated; their ambition is to become culturally active institutions on a global scale, as well as tools serving to establish a new type of regional identity of postcolonial multicultural character.