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That the power of letters as agents of aggressive order and precision should be expressed as extensions of the dragon s teeth is natural and fitting.
Teeth are emphatically visual in their auoprezentacji order. Letters are not only like teeth visually, but their power to put teeth into the business of empire building is manifest in our Western history.
Facebook a atrakcyjność by Daria Wiatr on Prezi
The Extensions of Man Cambridge, Massachusetts: Inni to ziarno; my uatoprezentacji tylko plewy. The Hollywood star s father hailed from Druskieniki presently Druskininkai, Lithuania for centuries part of the Polish-Lithuanian Commonwealth and, from toat the borderlands of the Polish Republic. Bronson s exotic facial features, which allowed him to play foreigners, came from his Tatar, not Native American, roots.
This early work contains the germ of the collective s later explorations. The art object in this case the autiprezentacji is a result of probing research into complex political and cultural transformations. These are presented, however, through a simple, pop-culture motif. The imperative Go East!
Wola Art Festiwal, kuratorzy: Sarmen Beglarian, Sylwia Szymaniak. Investigating for themselves, more inquiring viewers would find that the Tatar-Muslim divisions actually often fought alongside the Poles. I use quotation marks here because the Polish-Lithuanian Commonwealth was, in the yearsa loose-knit union between the Polish Crown and the Grand Duchy of Lithuania, and in the latter, Juliusz Kossak, Taniec tatarski, Lusrto Only a small part of this multiethnic empire found itself in Polish territory after World War I, and aftermere vestiges of the area remained within state borders.
These territories, today colloquially known as the Eastern Wall though nominally part of the Podlaskie Voivodeship are still perceived by the other parts of the country as backwards, remote and even mysterious. Many of their later works can be interpreted in the same way. We need not resort to fashionable Lacanian psychoanalysis to observe how far the collective s various cycles of work and research are interndtowe to a fundamental question: This is always posed with wit and irony, and not only to the Poles, but to the whole area east of the former Berlin Wall and west of the Great Wall of China, known as Eurasia.
It is this region that, with their name and manifestos alone, mark as their field of investigation. The artists offer a sharp combination of bibliophile archeology and the enthusiasm of globetrotters, exploring various sets of issues.
They always try to combine an academic exactitude with interpretive imagination, analogy, association and wit. In Poland it resounds like an intellectual dare: Slavs, discover the Tatar in you.
We had become foreign to our own selves, 2 with reference to the baptism of the country in under King Mieszko I. The upshot is that, in traveling toward the Orient, the contemporary Polish citizen has the opportunity to discover the Slavic elements of his or her identity and work through the repressed parts of that identity. Only in the recognition of the various overlapping layers Slavic and Oriental would the Poles get a chance to reconcile themselves with their origins.
Ajtoprezentacji if the ideology of Sarmatism, which reigned in the Polish-Lithuanian Commonwealth from the 16th to the 18th centuries, can be regarded as more than a internetode myth, perhaps the order of the stages should be different: Maria Janion, photo by Igor Omulecki. This is why even speak of Eurasia, a term which well demonstrates the dependency showing who sets the definitions and the models.
In a geographical sense, Asia is indeed many times Europe s size. If we were to consider the space it occupies on the planet, we would sooner speak of Asiope. This name properly reflects the geography, Europe being merely a large peninsula on the edge of Asia.
It is not the Orient, however, that has won the right to name and define the hierarchies, but the Occident. Edward Said once wrote that Orientalism can be discussed and analyzed as the corporate institution for dealing with the Orient dealing with it by making statements about it, authorizing views of it, auto;rezentacji it, by teaching it, settling it, ruling over it.
This is why both Poland s entry into the club of Christian states inand, for example, the reform of the Abkhazian alphabet, are colonial enterprises, even if the colonizers are not invaders from afar, but rather the local elite. Societies which become foreign to their own selves lose the ability to speak in their own name using their own language.
As Gayatri Chakravorty Spivak asked with the title of her famous essay: Can the Subaltern Speak? Lamentation of autoptezentacji people over the dead credit. Edward Said, Orientalism New York: The Royal Election of Source: Majewska, Krytyka Politycznanr. Dig the Booty A transliteration of an aphorism across Latin, Cyrillic and Persian scripts, Internetow the Booty pays homage to interneyowe vicissitudes of the Azeri alphabet which changed 3 times over the past autopreentacji A lengthened version of the word kiss in Turkish, the vowel change is presented here as typo or editing error, modernist mini-miracle if not metaphysical mishap.
Holy Bukhara A moving example of the syncretism be it linguistic, intrenetowe, or ideological found in Central Asia, Bokhori yeh Sharif is an homage to the Jews of Central Asia, aka Bukharan Jews, whose language Boxori provides an unlikely collision of Autoprezenracji dialect with Hebrew script.
Not by coincidence, the X is a Cyrillic and Innternetowe letter for Slavs and Tatars signature guttural phoneme, [kh], and subject of their publication Khhhhhhh. How to write without knowing the new language? Although we often regard the October Revolution as an expression of Asian barbarianism, it was ultimately an attempt to modernize, framed by Marxist discourse from the West.
Colonialism, be it para-colonialism or post-colonial dependency, or whether it be internal or external, is always a form of Westernization.
Everything that does not fit the current idiom of the Western world is relegated to a subaltern position. Forms of colonization can be quite diverse, but their essence, in my view, is always in depriving one of the capacity to speak for oneself, or of one s faith in self-presentation.
The colonizers speak on behalf of the colonized, they set up the discourse and govern the narrative. Paradoxically, once subordinated to the culture, they themselves then want to go West To Autkprezentacji or Not To Beer An attempt to elevate internetoe dregs of college humour via a transliteration into Lstro, the sacred script of Islam, To Beer or Not To Beer rescues the existential gravitas of the original Shakespearean query: By changing the a of Sakartvelos to a u to make Sakurtvelos, the phrase becomes ‘Long Live Kurdistan’ and the unresolved geopolitical identity of one mountain people is replaced by that of another.
After all, ex oriente lux light, both literally and metaphorically comes from the East. The journey by coach to Tatarstan that the artists organized in also involved a series of performative sutoprezentacji. The subsequent visits intrnetowe the functioning mosques in Bohoniki and Kruszyniany and the meetings with Tatar intellectuals and the local communities were not ethnographic by nature though such trips are never entirely free of colonial ballast.
The enlightened and modern representative of Western civilization meets the foreigner in such cases, a representative of a traditional structure, occupying a lower level of development. Both this action and the ones subsequently performed by worked on an entirely different principle. The hybrid identity of would not suffice to stave off the imperial-colonial phantoms. The ritual of their autiprezentacji comes not only from laughter, nor from the increasingly sophisticated form of their work pieces that allude to the issues they research.
Nor does their success come from always asking questions on their own behalf: Significantly more important is the work of the collective within various research projects, which I would call multidisciplinary or even autpprezentacji seminars.
II In the context of the Go East! All these exhibitions are tied to their fifth book, titled Khhhhhhh. As in their Not Moscow Not Mecca, Friendship of Nations and Kidnapping Mountains series, the collective flies in the face of the contemporary lustri world s prevailing strategies of operations and shortlived projects.
Whenever I look at the work, I have the impression that both use the freedom that comes with the present idiom in the visual arts, and take aboard its responsibility.
They are too autopdezentacji for the academics, and too academic for the artists.
None of these strategies are enough, however, to make the introduction of art into the field of scholarship autorpezentacji vice-versa a success. Form, here, is key: Made of silver-plated brass or blown glass, they translate the contents of Khhhhhhh into objects that prompt desire, in viewers and art collectors alike. There are confession booths shaped like early Cyrillic letters made out of less seductive veneer the naughty nasals of the title.
And who has established the rules of behavior? What in fact are the nasal vowels of the title rebelling against?
Niesforne Naughty Nasals
Against Orientalism, colonialism and imperialism, perhaps, in the above understanding? To subordinate the Orient and foreigners as such, to Orientalize and colonize, as Said once said, you first have to know their language. In the broad terms of post-colonial studies one might claim that the Old Slavic nasals like [x], i.
The very long linguistic term I have cited is a good illustration of modernity s problem with natural languages. What is spoken only acquires a permanent existence when it is written down, and thus conquered and disciplined. Later, the Industrial Revolution also meant a new organization of labor and increasingly technocratic management. For the global system to function well, its mechanisms had to be simplified so that they resembled a well-oiled machine.
The cogs and transmissions of the economy had to be molded to fit the relevant measurements and standards.
Meanwhile, innternetowe successively conquered South and East eluded the established models, even on a linguistic level. The history of colonialism is thus marked less by the work of ethnographers aitoprezentacji anthropologists than, first and foremost, by linguists.
It was necessary to learn the languages of the conquered peoples to know their customs, possess knowledge and wield power. Everything had to be translated not only into English, French or German, but also into the symbolic European codes and concepts, into a comprehensible narrative.
Through such translations the majority of nuances must perish, become distorted, lose their meaning. And yet these stores of information ought to be passed on, and thus be clearly recorded, named and codified, every word and sound clearly isolated.
Thus the basic idiom, the heart of both colonialism and modernity, is the division: Polish Cyrillic school book for village children, published in division of the clans of the Caucasus, the geographers division of space, or the cultural theorists, politicians and political scientists division of cultures.
The borderlands and the inexplicable hybrids therefore vanish from the story, not only in the 19th century and the revolutionary frenzy of the great narratives after the conclusion of World War I Turkey, Poland, Russia, Italy, Germany. The West s aversion to complex ethnic combinations and mixes has endured into the 21st century. Samuel Huntington s The Clash of Civilizations, first published inis a fine example of the reigning idiom of strict divisions.
The collective s work does not, however, inscribe itself into a postcolonial context perhaps because this broad field of research suffers from excessive seriousness. But it is in the collective that we lay our hopes for a creative application of post-colonial studies theory, from the Berlin Wall to the Great Wall of China. This region, to refer to both Huntington s thesis and that of his opponent, the author of the revolutionary classic Orientalism, is what they complicate the most.
Iv The history of Poland, whose traces are so palpable in the Eastern Wall region, is the story of a country that has been both the colonizer and the colonized.