Od obcości do symulakrum: obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Kraków
"Nomos"
2009
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 439, [1] s. il. 21 cm |
| ISBN: | 9788360490747 |
Internformat
MARC
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| 100 | 1 | |a Jeziorski, Ireneusz |e Verfasser |4 aut | |
| 245 | 1 | 0 | |a Od obcości do symulakrum |b obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku |c Ireneusz Jeziorski |
| 264 | 1 | |a Kraków |b "Nomos" |c 2009 | |
| 300 | |a 439, [1] s. |b il. |c 21 cm | ||
| 336 | |b txt |2 rdacontent | ||
| 337 | |b n |2 rdamedia | ||
| 338 | |b nc |2 rdacarrier | ||
| 500 | |a Zsfassung in engl. Sprache | ||
| 505 | 0 | |a Bibliogr. s. 395-[426]. Indeks | |
| 648 | 7 | |a Geschichte 1900-2000 |2 gnd |9 rswk-swf | |
| 650 | 0 | 7 | |a Judenbild |0 (DE-588)4123470-4 |2 gnd |9 rswk-swf |
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Datensatz im Suchindex
| _version_ | 1804139178284285952 |
|---|---|
| adam_text | Spis
tresei
Wprowadzenie
............................................ 11
I. Socjologiczna
potpourri,
czyli o konstruowaniu obrazu
„innego VwObcego ......................................
19
Patologia społecznej świadomości
—
definicje, rodzaje i funkcje
stereotypu
.............................................20
Stereotyp jako kategoria językowa
...................... 21
Próba przewartościowania pojęcia „stereotyp
we współczesnej etnologii
............................. 24
Obraz i jego kontekst, czyli ucieleśnienie w micie i rytuale
...... 26
Forma, sens i dyskurs mityczny
......................... 36
Dziedziny obrazowania
.................................. 39
Struktura obrazowego znaczenia
........................... 44
Kulturowy model postrzegania „obcego
.................... 46
II.
Realność obrazów. Wybrane narracje, czyli odkrycie „obcego
w Europie
............................................ 55
Przymusowa natura pewnych pojęć
......................... 55
Interpretacje
........................................ 57
Antyk
............................................. 59
Judensau........................................... 64
Mistyczny antysemityzm
.............................. 67
Chrześcijaństwo
-
geneza właściwa
cliches
i kainowe piętno
..... 69
Poróżnienie
........................................ 75
Dziedzictwo obrazów antycznych
....................... 75
Wczesny motyw spisku przeciwko Dobru i Bogu jako mit
założycielski
........................................ 79
Krwawy mord
...................................... 84
„Mord jako środek dydaktyczny
....................... 88
Podsumowanie rozdziału-wizerunek Żyda
.................. 93
7
III. Struktura
obcości
...................................... 95
bmosć/obcosć
.......................................... 95
Trening obcosci
..................................... 99
Strategie
wyłączania................................
102
Piętno obcości
..................................... 107
Horror
alieni
i zaniepokojenie obcym
...................... 115
Świat swojski i świat obcy-płaszczyzna przecięcia
....... 119
Odniesienie do nierzeczywistości
...................... 123
Widzialność i stopnie obcości
............................ 129
Sposoby wytyczania granic i kierunki obcości
............ 131
Podsumowanie rozdziału
-
proces mityzacji
................. 134
IV.
Genealogiczne, polityczne i religijne inklinacje obrazu
(o pasożytach, nowotworach, gangrenie, brudzie, prasie
inteligencji katolickiej)
.................................
141
Od ugruntowania państwowego do narodowej fugi
............ 144
Obywatel i przynależny
.............................. 153
Energia-mistyka-romantyzm
....................... 167
Integracyjny urok żertwy
................................
172
Korzenie rodzimej pogardy
.............................. 179
Mit pochodzenia i goście na naszej ziemi
................ 181
Nacjonalizowanie Boga
..............................
183
Fabulacja religii statycznej
........................... 193
Predestynacja i nierozerwalność
.......................
I99
Mowa agresji i metafory wykluczenia
...................... 205
Odczłowieczające formuły
........................... 206
Rak, gangrena i trapie bagno, czyli „obcy w językowym
obrazie świata
..................................... 220
Mit literatury etnicznej i kultury plemiennej
................. 237
Przemoc symboliczna i ikoniczna, albo język
-
narzędzie
czynienia rzeczywistości
............................. 249
Odwrócenie przyczynowości
.......................... 257
Polonocentryczna interpretacja
........................ 264
Mit„zydokomuny
..................................
270
Podsumowanie rozdziału-militaryzacja języka!
............. 276
V.
Socjologia obsesji i reifikacja Żyda, czyli antysemityzm
spiskowy
.............................................287
Metafora duszy zainfekowanej
-
opowieść antropologiczna
.....288
Elementy
paranoi
...................................... 289
Towarzysze, obywatele, ludu pracujący stolicy
-
wszystkiemu winne... „żydy!
........................ 293
Syjonista
-
wampir żądny krwi
........................ 297
Krzyż chrystusowy
-
znak tożsamości narodowej!
......... 305
„Żydoreakcja
..................................... 309
Szkodliwe zjawisko przemycania treści obcych duchowi
narodu polskiego
................................... 312
Reifikacja Żyda
....................................... 314
Trzy sposoby reifikacji
............................... 319
Taki Superżyd i Wrogowie Czterech Pancernych
.......... 322
Nowy rodzaj pism
—
pisma deliryczne i retoryka hiperboli
... 327
Podsumowanie rozdziału
-
Michał Bachtin i sposoby tworzenia
ideologicznego obrazu rzeczywistości
...................... 332
VI.
Konsekwencje i symulacje, czyli antysemityzm platoniczny.
.. 337
Realność i nierealność świata
............................. 337
Kto rozbija organiczną wspólnotę?
.....................340
Skansenizacja kultury i społeczne fobie
.................342
Wątek niedokończony, czyli antysemityzm platoniczny
.....346
Żyd-brad
........................................... 349
Zasada wzorcowa dla innych typów wykluczeń etnicznych
.. 353
Funkcja judaizowania
...............................354
Aksjologiczno-religijno-etniczny monolit i narracje
wykluczenia
....................................... 356
Autorytet „czarownika i siła magii
....................361
Obrazocentryczność i kapilarność symulacji
.................367
Żyd
-
„gaz i przemożna obecność symboliczna
..........370
Kilka przykładów na pejoratywizację symulakrurn
........376
Żyd wirtualny
.........................................380
Podsumowanie rozdziału
-
Mircea Eliade i obrazy
zdegradowane
......................................... 382
Zakończenie
-
antropolog jako handlarz zadziwienia
...........387
Bibliografia
..............................................395
Spis ilustracji i tabel
.......................................425
Indeks rzeczowy
...........................................427
Summary
................................................437
Summary
The subject of the book at hand -From Otherness to Simulacrum: The Image
of the Jew -An Anthropological Case Study of 20th Century Poland- encompasses
the perspective of a dominant culture and collective representations. Images of
ethnic strangers are borne by the dominant culture that codes them as myths and
symbols. The author describes the coding process using an anthropological
perspective, and aims to identify the semantic nuances of symbols. Particular
attention is paid here to the analysis of ways symbols, metaphors, and euphemisms
are present in language itself.
This volume contributes to the comprehension of such issues as xenophobia,
anti-Semitism and otherness. Analyses of representations were based on
generalization of the attributes repeatedly ascribed to Jews and concentrating on
three spheres: patterns of perception of the ethnic stranger, ideological schemes,
and the image modulating elements of tradition. The issue of the image of the Jew
was approached in the broad context of Western Civilization, beginning with
Antiquity. The creation of the stranger image, the production and circulation of
stereotypes, the construction of collective identities in relation to the stranger, and
the forms of exclusion are presented as being of fundamental significance in
comprehending the history of European society.
The book comprises a historical, anthropological, sociological, and semantic
analysis conducted through the following stages. First, materials of an attributive
nature were collected, that is, those manifesting qualities assigned to the Jew as a
semantic category. Secondly, analyses were done of bibliographical data, scholarly
studies, propaganda and religious discourses, as well as common parlance as carriers
of the objectivized patterns of the perception of the stranger. Thirdly, patterns of
the stranger were located within time frames and confronted with ideological
tendencies dominant at a given moment. Finally, singled out were rales that determine
the activization or domination of a certain pattern of representation.
Additionally, three levels of stereotypes were identified in image constructions.
Taking on the form of a proverb or maxim, national and ethnic stereotypes form the
folk wisdom that, in a sense, spontaneously imprints itself on the collective mind.
Their origin often lies in cultural differences. National and ethnic stereotypes are
building blocks, indispensable for ideological systems (both political and religious).
437
The more totalitarian ideologies are, and the more they tear the reality of binary
oppositions apart, the more widespread is the range of usage of these constructions.
These long-lasting image constructions are shown here as captured within a
national and religious ideology which took place due to the social changes of the late
19th and early 20th century. The changes subjected to closer scrutiny include the
development of mass media that intensified social communication and thereby
provide the constructions in question with more significance, as well as the
nationalization of the collective consciousness. The nation which becomes a
dominant group usurps exclusively the right to define identity and to demand loyalty
from its members. This process reinforces both auto-stereotypical and hetero-
stereotypical constructions, and also substantially increases perception of intergroup
and international relations as antagonistic (via application of biological or Darwinian
rules and terms to the political realm).
In the author s opinion, the three, above-mentioned elements played the most
crucial role as regards the forming of image constructions (including national
stereotypes). In the course of these social changes the classic image of the stranger
was shaped. The author understands the group image as a type of common group
theory with all its methodological consequences taken into account. The image itself
is considered here in a broader sense, not merely reduced to ethnic stereotypes.
Therefore, the image of the Jewish community anchored in the Polish collective
mind is never static and homogenous. It is rather an amalgamation of sedimentations
open to new, historically variable elements. As a combination of sedimentations, the
image may contain logically contradictory components. This image illustrates how
the roles of an ethnic
—
real or nominal
—
minority
-
were, are, and will be reified.
Perception of the other or stranger comprises a category helping to organize
society and key in the process of communication. It reveals itself as a kind of guiding
principle on the level of beliefs, worldviews, rituals, attitudes, and behavior of Poles
in relationship to the Jews. In social practice, the opposition of us/them
—
the familiar
/the stranger
-
need not be strictly dichotomous. Only under circumstances of
extreme polarization of social relations is this radical situation reached. Therefore,
the author analyzes the scale of strangeness from a historical perspective. One can
be a stranger to a greater or lesser degree. Having taken a phenomenological
position on this issue, the author asks: How is the stranger made manifest?
This means that there are different stages and vectors of strangeness. The first
of these with which we have contact is the strangeness of everyday life. The second
is the structural form of strangeness occurring beyond the established order. The
strangeness intensifies, going through a structural version until its radical form. This
is the crucial moment. The radical type of strangeness reaches its climax. It concerns
a reality that falls outside any order and leaves us to face events that place in doubt
not only a specific, but also any other possible interpretation. The stranger has to
horrify; no degeneration of the image to the level of some form of exotics is
acceptable. In the analyzed discourses the worst enemy was the assimilated one.
438
Thus, radical strangeness is the internalized one which is an effect of social,
changes.
Thus strangeness went beyond the traditional social arrangement. Assimilated
Jews so varied from the traditional image of a Jew that they could not fall under this
category. Moreover, although the assimilated absolutely do not match the pattern,
they evoke anxiety by their presence. Hence, in fact, in the course of the social
changes, the disquiet aroused by the stranger grew within Polish society.
The author argues that in order to disarm the stranger
-
symbolically or
physically
—
he had to be identified and named, materialized and actualized, and
deprived of the sameness in which he had nested himself. He needed to be
dehumanized. The enemy within actually represented an intensified threat. The
assimilated Jew comprises a strangeness within our own world, belonging to its
internal horizon. Here, according to the author, is where reference to non-reality
occurs.
The creation of such a radically defined stranger consists in the application of
metaphoric language. Metaphors of animals, together with many others
-
including
those of death, disease, and vermin
-
constituting the anthology of the 20th century,
serve the unequivocal classification of radical strangers on a scale of social values.
This hierarchy is learned by an audience via the process of exclusion/inclusion of
specific groups and social institutions. At the same time, the metaphors taken under
consideration by the author cancel the potentially positive connotations which some
of the earlier-mentioned categories analyzed may bear. Indeed, what positives could
be found among parasites, leeches, subhumans, cancer, gangrene, or tuberculosis?
Yet all these were metaphors readily used in the last century, stigmatizing and
dehumanizing the stranger: Jews are the other species, the radical strangers.
Symbolic violence of this kind could easily change into sheer violence. An
unavoidable outcome of such a projection of the social world is a binary, structural
division into what is valuable or worthless, a useful product or useless
waste, the world or the anti-world. The author draws attention to the fact that
the marked ideological boundaries are the discovered or evoked differences.
This book focuses on the case of 20th century Polish culture and concentrates on
specific social phenomena including the assimilation processes of the Jewish
community in Poland, as well as the changes in Jewish identities, abandoning their
traditional social roles. Stereotype modifications took place also due to Jews
overstepping the frames of the stereotype itself, something crucial to the shaping of
stereotypical constructions.
The representations portrayed in this volume are part of a mythological
discourse and, as such, do not bear reference to real characteristics, cultural features,
or attitudes of Jews. The stranger presented here is subjected to far-reaching
mythologization. There was a fundamental disproportion described concerning the
insignificant statistical presence of Jews as compared to their symbolical
omnipresence. The Jew appears as an entirely arbitrarily-used symbol. Having led
439
a symbolic life he remained an ambiguous creature half-real, half-mythical, and not
a corporeal, demographic, social, economic or religious category. Instead, it is rather
the creation of a symbolic culture living its own life. In the author s opinion, the
image of the Jew has become the subject of a cult. In the course of social changes,
the real Jew was subjected to the esthetics of disappearance and became a non-
empirical category, a simulacrum.
Tłumaczył Marcin Korzewski
|
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| illustrated | Not Illustrated |
| indexdate | 2024-07-09T21:39:57Z |
| institution | BVB |
| isbn | 9788360490747 |
| language | Polish |
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| spelling | Jeziorski, Ireneusz Verfasser aut Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski Kraków "Nomos" 2009 439, [1] s. il. 21 cm txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Bibliogr. s. 395-[426]. Indeks Geschichte 1900-2000 gnd rswk-swf Judenbild (DE-588)4123470-4 gnd rswk-swf Polen (DE-588)4046496-9 gnd rswk-swf Polen (DE-588)4046496-9 g Judenbild (DE-588)4123470-4 s Geschichte 1900-2000 z DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Jeziorski, Ireneusz Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Bibliogr. s. 395-[426]. Indeks Judenbild (DE-588)4123470-4 gnd |
| subject_GND | (DE-588)4123470-4 (DE-588)4046496-9 |
| title | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku |
| title_auth | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku |
| title_exact_search | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku |
| title_full | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski |
| title_fullStr | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski |
| title_full_unstemmed | Od obcości do symulakrum obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku Ireneusz Jeziorski |
| title_short | Od obcości do symulakrum |
| title_sort | od obcosci do symulakrum obraz zyda w polsce w xx wieku antropologiczne studium przypadku |
| title_sub | obraz Żyda w Polsce w XX wieku : antropologiczne studium przypadku |
| topic | Judenbild (DE-588)4123470-4 gnd |
| topic_facet | Judenbild Polen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=017595217&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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