Paweł Jasnowski
born 1987, researcher in the field of Jewish studies, literary scholar, critic and essayist, PhD student at the Department of Jewish Studies in the Faculty of History as well as the Department of Anthropology of Literature and Cultural Studies in the Faculty of Polish Studies, Jagiellonian University. His academic interests include Jewish identity in modern times, the rhetoric of depression and melancholy as well as the necessities of narration. His works have been published in, ‘Kwartalnik Historyczny’, ‘Teksty Drugie’, 'Acta Poloniae Historica' ‘Studia Judaica Cracoviensia’, ‘Pamiętnik Literacki’, ‘Ruch Literacki’, ‘Znak’, 'Studia Religiologica', ‘Akcent’, ‘Res Publica Nowa’, ‘Twórczość’, ‘Nowe Książki’, ‘Odra’, ‘Tygodnik Powszechny’ and ‘Polityka’. E-mail: jasnowski.pawel@gmail.com
Supervisors: Ryszard Nycz
Supervisors: Ryszard Nycz
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Papers by Paweł Jasnowski
Jasnowski explores Lukas Bärfuss’s novel Koala to highlight the impact of free-market fundamentalism on mental health. He juxtaposes the diagnoses proposed by Bärfuss with theoretical works by Carl Walker and Mark Fisher, who have linked the epidemic of depression (and increased suicide rates) to the neoliberal status quo. Jasnowski also asks how to overcome the current impasse. Like Bärfuss he believes that literature can
be a tool of resistance and emancipation. “The failure of the future,” Bärfuss argues, can only be reversed through a clash of what seems permanent, fixed and unchangeable (the system) with that which is unlimited, abysmal and infinite in its potentiality (fiction).
The article focuses on the languages of epitaphs from the New Jewish Cemetery. The author discusses subsequently the first inscription in Polish and German together with their specificity, and goes on to analyse evolution of the form of Polish-language grave inscription. A lot of space is devoted to relationships of the languages of the inscriptions. According to the author, the dialogue between them depicts Israelites' cultural and social history in the second part of the 19th century. The cemetery is a story about absorption of two worlds and cultures and arranging them into a kind of synthesis. According to the author, a Polish inscription is not the evidence of ethnic bond erosion. It reflect transformation, not disappearance, more of a change, not a crisis, so about continuity and continuation, despite rejection of centuries-old isolation.
The formation of Galician integrationists began to assume shape in the second half of the nineteenth century under the impact of a favourable political situation (the defeat of Austria in the wars against France and Prussia), legal emancipation, progressing acculturation, and generational shift. The integrationists, who origi- nated predominantly from the intelligentsia and the prosperous bourgeoisie in larger towns (primarily Lwów and Cracow) referred to the Haskalah ideology, although they carried out its considerable modi cation and radicalization by representing a post-Haskalah ideological option. The needs and aspirations of the successors of the Galician Maskilim grew considerably as the outcome of formal emancipation and acculturation. The integrationists sought a way to realise their goals outside the cultural ghetto within the Polish environment, in which they enjoyed a rm foot- hold due to formal equal rights and cultural adaptation. For several decades they believed that repression and intolerance are relics of the past and an anachronism, which sooner or later must be replaced by “civilisation”. The integrationists were also of the opinion that having ful lled their civic duties they gained a place within non-Jewish society. Emancipated and culturally adapted — in contrast to previous generations and the Jewish masses — they were much more concerned with what the non-Jews said and thought about them. The author indicates that the openly declared and demonstrated animosity of the non-Jewish surrounding was particularly grievous: it destabilised and ultimately destroyed integrationist ideology.
integrationist, integration, assimilation, Polonization, Lvov, Galicia, Polish-Jewish relations, anti-Semitism
This article proposes a melancholy reading of Georges Perec’s works by highlighting themes and authorial strategies such as enumeration, obsessive citing, crypto-quotes, modifications, hiding behind masks, games and pastiche, as well as the structuring of Perec’s works along to the notion of the original rupture, that is to say the fundamental experience of absence and death (“the scandal of their silence and of
my silence”). Jasnowski draws on Marek Bieńczyk’s classic description of the aesthetics of melancholia, and polemicizes with Michał Paweł Markowski, who sees in it but the stigma of incorporation. Thus Jasnowski argues that Perec’s work is overwhelmingly melancholic, while Perec becomes the twentieth century’s leading writer of melancholia.
Artykuł jest propozycją interpretacji twórczości Georges’a Pereca (dokonaną w świetle koncepcji bułgarskiej lingwistki i post-freudystki Julii Kristevej) w perspektywie psychoanalitycznej, w której jego dzieło ukazuje swoje ukryte oblicze. Autor zwraca uwagę na psychoanalityczne tropy interpretacyjne, które zostawił Perec w swoim dziele, i wykazuje, że pisanie zrodziło się z pierwotnego pęknięcia i szukania śladów po utraconej obecności. Zauważa, że napięcie między Freudowskim Verneinung (negacją) a Verleugnung (odrzuceniem negacji), między żałobą a jej odmową, przeszywa na wskroś dzieło francuskiego pisarza, będąc jego podziemnym nurtem. Studium jest próbą udowodnienia, że ostatecznie żałoba po utracie ukochanego obiektu (Rzeczy) okazała się możliwa, i że drogą do niej i jednocześnie jej końcowym efektem była literatura.
Academic Reviews by Paweł Jasnowski
Jasnowski explores Lukas Bärfuss’s novel Koala to highlight the impact of free-market fundamentalism on mental health. He juxtaposes the diagnoses proposed by Bärfuss with theoretical works by Carl Walker and Mark Fisher, who have linked the epidemic of depression (and increased suicide rates) to the neoliberal status quo. Jasnowski also asks how to overcome the current impasse. Like Bärfuss he believes that literature can
be a tool of resistance and emancipation. “The failure of the future,” Bärfuss argues, can only be reversed through a clash of what seems permanent, fixed and unchangeable (the system) with that which is unlimited, abysmal and infinite in its potentiality (fiction).
The article focuses on the languages of epitaphs from the New Jewish Cemetery. The author discusses subsequently the first inscription in Polish and German together with their specificity, and goes on to analyse evolution of the form of Polish-language grave inscription. A lot of space is devoted to relationships of the languages of the inscriptions. According to the author, the dialogue between them depicts Israelites' cultural and social history in the second part of the 19th century. The cemetery is a story about absorption of two worlds and cultures and arranging them into a kind of synthesis. According to the author, a Polish inscription is not the evidence of ethnic bond erosion. It reflect transformation, not disappearance, more of a change, not a crisis, so about continuity and continuation, despite rejection of centuries-old isolation.
The formation of Galician integrationists began to assume shape in the second half of the nineteenth century under the impact of a favourable political situation (the defeat of Austria in the wars against France and Prussia), legal emancipation, progressing acculturation, and generational shift. The integrationists, who origi- nated predominantly from the intelligentsia and the prosperous bourgeoisie in larger towns (primarily Lwów and Cracow) referred to the Haskalah ideology, although they carried out its considerable modi cation and radicalization by representing a post-Haskalah ideological option. The needs and aspirations of the successors of the Galician Maskilim grew considerably as the outcome of formal emancipation and acculturation. The integrationists sought a way to realise their goals outside the cultural ghetto within the Polish environment, in which they enjoyed a rm foot- hold due to formal equal rights and cultural adaptation. For several decades they believed that repression and intolerance are relics of the past and an anachronism, which sooner or later must be replaced by “civilisation”. The integrationists were also of the opinion that having ful lled their civic duties they gained a place within non-Jewish society. Emancipated and culturally adapted — in contrast to previous generations and the Jewish masses — they were much more concerned with what the non-Jews said and thought about them. The author indicates that the openly declared and demonstrated animosity of the non-Jewish surrounding was particularly grievous: it destabilised and ultimately destroyed integrationist ideology.
integrationist, integration, assimilation, Polonization, Lvov, Galicia, Polish-Jewish relations, anti-Semitism
This article proposes a melancholy reading of Georges Perec’s works by highlighting themes and authorial strategies such as enumeration, obsessive citing, crypto-quotes, modifications, hiding behind masks, games and pastiche, as well as the structuring of Perec’s works along to the notion of the original rupture, that is to say the fundamental experience of absence and death (“the scandal of their silence and of
my silence”). Jasnowski draws on Marek Bieńczyk’s classic description of the aesthetics of melancholia, and polemicizes with Michał Paweł Markowski, who sees in it but the stigma of incorporation. Thus Jasnowski argues that Perec’s work is overwhelmingly melancholic, while Perec becomes the twentieth century’s leading writer of melancholia.
Artykuł jest propozycją interpretacji twórczości Georges’a Pereca (dokonaną w świetle koncepcji bułgarskiej lingwistki i post-freudystki Julii Kristevej) w perspektywie psychoanalitycznej, w której jego dzieło ukazuje swoje ukryte oblicze. Autor zwraca uwagę na psychoanalityczne tropy interpretacyjne, które zostawił Perec w swoim dziele, i wykazuje, że pisanie zrodziło się z pierwotnego pęknięcia i szukania śladów po utraconej obecności. Zauważa, że napięcie między Freudowskim Verneinung (negacją) a Verleugnung (odrzuceniem negacji), między żałobą a jej odmową, przeszywa na wskroś dzieło francuskiego pisarza, będąc jego podziemnym nurtem. Studium jest próbą udowodnienia, że ostatecznie żałoba po utracie ukochanego obiektu (Rzeczy) okazała się możliwa, i że drogą do niej i jednocześnie jej końcowym efektem była literatura.